LIBRARY OF CONGRESS. 



| ^7^ if .15:. 

! UNITED STATES OF AMERICA, f! 



BINNEY'S 



CONTAINING 



a #t|tmpifl nf tfj? €nihnm, Vnilmm, 3Etalfl, 
nci 3nBtitttttnns nf (Cjiristinnittj. 

DESIGNED FOR 

Bible Classes, Theological Students, and Young Preachers. 

BY ^^"~ 

REV. AMOS BINNEY 

AND 

REV. DANIEL STEELE, D.D. 



To the law and to the testimony. — Isaiah viii, 20. 
They . . . searched the Scriptures daily. — Actsxvii, 



::lI2Alf L 



NEW YORK : 
NELSON & PHILLIPS. 

CINCINNATI : HITCHCOCK & WALDEN. 
1875. 






Entered according to Act of Congress, in the year 1S75, by 
NELSON & PHILLIPS, 

in the Office of the Librarian of Congress at Washing 1 in. 




PREFACE TO THE FIRST EDITION. 



THIS little volume is of humble preten- 
sions. It aims to lay the foundations of a 
firm belief in the Christian religion, and in par- 
ticular to furnish young people with the chief 
grounds of their faith. 

Compendiums of infidelity and false doctrine 
are circulating through every class of commu- 
nity, especially among our youth, and thousands 
are thereby being drawn into fatal snares. 

Such hostile attempts should be met with 
publications calculated to fortify the youthful 
mind, by concise and plain statements of the 
principal arguments in favor of Christianity. 

Many excellent treatises of this kind have 
already been published ; yet it is obvious there 
is something wanting on this subject that is 
shorter, cheaper, and in a more familiar form. 

With this view, the author's chief object has 
been to collect together, and compress in a nar- 
row compass, the most forcible arguments which 



4 Preface to First Edition. 

are to be found in our best writers, with such 
additional remarks of his own as might be found 
necessary. 

To these writers this little work is, therefore, 
much indebted ; and its author would here, once 
for all, tender to each of them his frank acknowl- 
edgments. 

The work is designed principally for the in- 
struction of youth ; yet, considered as a kind of 
recapitulation of the evidences, doctrines, and 
duties of Christianity, it may be found of some 
use to persons of a more mature age. 

With this view the matter is thrown into 
short, clear, and distinct sentences ; an arrange- 
ment most convenient for the instruction of 
youth, best calculated to assist their memories, 
to make strong and durable impressions on their 
understandings, and to render the important 
truths of religion most easy to be comprehended 
and retained in their minds. 

The great truths of religion are clearly and 
concisely stated, and properly arranged, so that 
their mutual connection and .dependence may 
be readily seen, and, what is of more conse- 
quence, they are supported at every step by 
quotations from the unerring word of God. 

To render the work still more entertaining 
and useful, the questions in the margin are very 



Preface to First Edition. 5 

abundant, so that no important truth can well 
escape the attention and recollection of the 
student. 

In preparing this little volume, the Divine 
assistance has been asked ; in sending it abroad, 
the Divine blessing is now implored. 

May the Spirit of inspiration accept this 
feeble effort to manifest his glory and promote 
his cause ! 

June I, 1839. 



PREFACE TO BINNEFS THEOLOGICAL 
COMPEND IMPROVED, 



THE Theological Compend, which is the 
basis of this book, has met with unexpected 
public favor. Within thirty-five years at least 
thirty-five thousand have been printed in En- 
glish, and used by preachers, teachers, and 
Bible students throughout the English-speaking 
world. Its comprehensive yet concise state- 
ment of Christian truth has been found to be 
eminently adapted for use in our foreign mis- 
sions. Hence it has been translated into Ger- 
man, Swedish, Arabic, Chinese, and other lan- 
guages. 

The emancipation of four millions of slaves 
in America has created an increased demand 
for this highly useful work in the training of 
Sunday-school teachers and preachers among 
the freedmen. The author, perceiving that the 
book which has steadily grown in popularity for 
nearly twoscore years will survive him, and 
advocate the truth of the Gospel of Jesus Christ 



Preface to Improved Edition. 7 

when his tongue is silent in death, has determ- 
ined to render this contribution to theological 
literature as perfect as possible by a thorough 
revision of the entire work. It has been his 
aim not materially to increase the size of the 
volume, but to make room for the new matter 
by erasing portions which in his estimation 
were of inferior value. The author's increased 
knowledge of theology during his long Chris- 
tian ministry, and especially his studies in the 
New Testament during the fifteen years in which 
his sole employment has been the preparation 
of a popular commentary, have qualified him to 
recast and enrich his Compend, and fortify its 
statements by more abundant references to the 
word of God. He has also endeavored to guard 
the reader against the new forms in which 
Christian truth is attacked in these modern 
times. He has not found any thing essentially 
new in theology. Hence the reader who looks 
for novelties will be disappointed. Christianity 
is not a progressive science but a system of ob- 
jective truth, handed down from heaven, the 
perfect gift of its perfect Giver. 

The author would here publicly express his 
thanks for all the suggested improvements which 
the friends of Christian truth have made, and 
especially to his son-in-law, Rev. Dr. Daniel 



8 Preface to Improved Edition. 

Steele, for the valuable aid rendered by him in 
all parts of the work of revision. 

And now a second time do I invoke the pres- 
ence of the Spirit of truth to attend thee, my 
little book, as I send thee forth again to preach 
that glorious Gospel which my palsied tongue 
can no longer proclaim. No more wilt thou 
return unto me on the earth for new apparel in 
which to journey through all lands with thy 
glad evangel. May I meet among the blood- 
washed throng in heaven many who, amid the 
noisy discords of error, have heard thy feeble 
voice and have believed in Jesus, the Son of 
God and Saviour of men. 

New Haven, June I, 1874. 



CONTENTS. 

PAKT I. 

EVIDENCES OF RELIGION. 

I. Divine Eevelation Page 13 

1. Necessity 14 

2. Eevelation, Oral and Written 18 

8. Genuineness and Authenticity 20 

4. Mode of Inspiration 21 

II. The Bible 23 

1. Names and divisions 23 

2. English Versions — King James' 31 

3. The Value of the Bible 32 

III. Chkistian Evidences Classified 36 

(A) External, or Historical Evidence 39 

1. Miracles in the Old Testament 41 

2. Miracles in the New Testament 42 

Eesurrection of Jesus Christ 48 

Historical Evidence, Continued 49 

External Evidence, Continued 55 

(B) Internal Evidence 60 

1. Harmony of its several parts 60 

2. Simplicity of its whole design 61 

3. In harmony with the light of nature 63 

(C) ' Experimental Evidence 65 

(D) Collateral Evidences 69 

1. Influence of the Bible on Character 68 

3. Homage of Eminent Persons to the Bible 72 

8. Admissions of Skeptics respecting the Bible . 73 

4. Eemarkable Spread of Christianity 74 

5. Relation of Christianity to Human Progress . 74 
2 



io Contents. 

PART II. 

DOCTRINES OF CHRISTIANITY. 

I. Existence of God Page 75 

II. Attributes of God 80 

1. Natural Attributes 80 

1) Unity 81 

2) Eternity 81 

3) Omnipresence 81 

4) Omniscience 82 

5) Omnipotence 83 

6) Immutability 83 

7) Invisibility 84 

8) Incomprehensibility 84 

2. Moral Attributes 85 

1) Wisdom 85 

2) Goodness 85 

3) Holiness 85 

4) Justice 86 

5) Mercy 86 

6) Truth 86 

HE. The Trinity 87 

Analogical Proof 88 

Hebraistic Proof. 89 

Scripture Proof. 91 

Errors 92 

IV. Jesus Christ 93 

1. Truly Man 93 

Scripture Proof 93 

2. Truly God 94 

Scripture Proof 94 

3. God-Man 97 

Errors respecting the Person of Jesus Christ. . . 100 

Mediation 101 

V. The Holy Ghost 101 

Errors 101 

Personality and Divinity 102 

VI. Angels 10 ± 

Their nature, names, and employment 104 

Not to be worshiped 104 



Contents. i i 

VII. The Devil and Demons Page 106 

Their names 107 

Their nature and employment 108 

VIII. Man— Mankind 109 

Origin and Nature 110 

Condition and Fall Ill 

Free Agency Ill 

Proofs 112 

IX. Eedemption — Atonement 113 

Definitions and Distinctions 113 

Errors respecting the Atonement 117 

Benefits of the Atonement 119 

X. Justification 120 

XL Saving Faith 121 

Nature 122 

Errors 122 

Eepentance 123 

XII. Eegjenekation 124 

Nature and Necessity 125 

Errors 125 

XIII. Adoption 126 

Witness of the Spirit 126 

Inferential Evidence 127 

XIV. Conversion 127 

XV. Holiness — Sanotieication 128 

Nature 129 

Attainable before Death 130 

Errors 133 

XVI. Perseverance — Apostasy 143 

XVII. Last Things 135 

1. Death 135 

2. Intermediate State 137 

(a) Of the Righteous 137 

(b) Of the Wicked 138 

3. Messiah's Kingdom — Its Progress and Ultimate 

Triumph 139 

,4. The Second Advent of Christ 141 

5. The General Eesurrection 142 

6. The General Judgment 143 

7. Heaven 145 

8. Hell 147 



12 Contents. 

PAET III. 

MOEALS OF CHRISTIANITY. 

The Moral Law Page 153 

I. Duties we Owe to God 154 

1. Internal 155 

1) Submission to God 155 

2) Love to God 155 

3) Trust in God 155 

4) Fear of God 155 

2. External 155 

Public and Social Worship and Prayer 155 

a. Mental Prayer 156 

b. Private Prayer 157 

c. Family Prayer 157 

d. Public and Social Prayer 158 

II. Duties to our Neighbors 158 

1. Prohibition of Unholy Dispositions 159 

2. Prohibition of Unjust Acts 159 

3. Eequirement of Holy Dispositions 160 

4. Eequirement of Just and Kind Acts 160 

5. Duties to Particular Classes 161 

III. Duties to Ourselves 161 

1. Self-Def ense 161 

2. Self-Preservation 162 

8. Self -Control 162 

4. Self-Culture 165 



PAKT IT. 

INSTITUTIONS OF CHRISTIANITY. 

I. Marriage 167 

II. The Sabbath 169 

III. The Church 174 

IV. The Sacraments 176 

1. Baptism 176 

2. The Lord's Supper 183 

V. Church Order 187 

Woman's Sphere in the Church 192 



THEOLOGICAL COMPEND IMPROVED. 



PAET I. 

EVIDENCES OF RELIGION 



* I. DIVINE REVELATION. 

BY divine revelation is meant a supernatural 
communication of truth from God to man. 
By supernatural is meant beyond the light of 
nature or reason. 

All who believe in a God of infinite wisdom, 
power, and goodness, must admit the possibility 
of his revealing himself to men in the manner 
he pleases y in order to convince and assure 
them that such communication is from himself. 

The probability of divine revelation appears 
when we consider, first, that mankind have in 
every age confessed their need of it, and, second- 
ly, that he is a very unnatural father who never 

What is meant by a divine revelation ? Is revelation im- 
possible ? Give two reasons for its probability. 



14 Theological Compend Improved. 

speaks to his children. Some of the wisest 
philosophers, as Socrates, have expressed their 
hopes of such a revelation, while the more ig- 
norant have given credit to pretended ones. 
This proves that the human soul has a natural 
and unappeasable appetite for a book revelation 
of religious truth. Most of the forms of pagan- 
ism express themselves through books. 

1. NECESSITY. 

The necessity of this revelation is manifest 
from various considerations. 

I.) Human opinions are not a sufficient guide 
of life and the rule of conduct, as they are va- 
rious and contradictory. 

2.) Human reason is insufficient ; for among 
those who profess to be guided by it, some wor- 
ship the true God, some his works, some their 
own works, and some no God at all, though all 
ages have the same book of nature and the 
same power from which to derive moral rules. 
Though a few philosophers have arrived at 
sublime views of God, yet the mass of pagans 
have been sunken in moral character, even in 
the most splendid eras of Grecian and Roman 
civilization. Acts xvii, 18-23; Rom. i, 18-23. 

What is said of some philosophers ? Of the masses ? Of 
the highest civilizations? 



Evidences of Religion. 1 5 

3.) The law of God, which is the only suffi- 
cient rule, can be perfectly known only by revela- 
tion. Hence revelation is needed to furnish 
adequate motives to virtue and piety. 

4.) The moral character of God, the model of 
all moral excellence, cannot be fully disclosed 
through the material world any more than that 
of the mechanic can be clearly revealed by the 
machine which he has made. 

5.) The moral condition of the ancient hea- 
thens is proof of this necessity. To this the 
sacred writers, considered merely as historians, 
bear testimony. Rom. i, 21-31; hi, 9-18; 1 Cor. 
vi, 9, 10 ; Eph. ii, 2, 3. 

Heathen writers themselves testify that the 
greatest crimes were countenanced by the ar- 
guments and examples of their moralists and 
philosophers. Infanticide, theft, and crimes 
against nature, the detail of which modesty for- 
bids, were not only tolerated, but even enjoined, 
by their legislators and praised by their poets. 
This would not have been had not public 

Of God's law ? Of his moral character ? Illustrate. 
What is the moral character of the ancient heathens ? What 
is the only sufficient rule of human conduct ? How can this 
be known ? What do you learn from the moral condition of 
the ancient heathen ? What is the testimony of sacred writ- 
ers on this subject? Of heathen writers? What crimes are 
tolerated? What of public opinion? 



1 6 Theological Compend Improved. 

opinion consented to and, in some measure, 
invited them. 

Even their religions sanctioned gross vices. 
In Corinth was a temple of Venus with a thou- 
sand female votaries bringing to her treasury 
the gains of their impurity. The Babylonians 
had a temple to which every virgin was relig- 
iously taught to resort for unchaste purposes. 

Socrates made morality the only subject 
of his philosophy, yet he recommended divina- 
tion, and was himself addicted to fornication. 

Plato, the great disciple of Socrates, taught 
that to lie was honorable. 

Cicero, as favorable a specimen of heathen 
excellence as can be found, pleads for fornication, 
and commends, and at length practices, suicide. 

Cato, extolled as a perfect model of virtue, 
was guilty of prostitution and drunkenness, and 
advocated, and finally practiced, self-murder. 

Such was the moral condition of the ancient 
heathen ; from which we argue the necessity of 
something superior to the religion of nature. 

The moral condition of modern heathen is 
further proof of this necessity. The inhabitants 
of Ceylon worship devils. 

Of their religions ? Of Socrates ? Plato ? Cicero ? Cato ? 
What further proof of this necessity ? What of the inhabitants 
of Ceylon ? 



Evidences of Religion. iy 

The Hindus acknowledge one Supreme Be- 
ing, but never worship him. Their writings en- 
courage self-murder, human sacrifices, and the 
burning of widows, to an alarming extent. 

The Chinese burn gold paper before their 
idols, supposing it will become money in an- 
other world, and help the departed spirits of the 
poor to pay their way to heaven. 

The inhabitants of Bengal acknowledge 
three hundred and thirty millions of gods, 
among which are the monkey, the serpent, logs 
of wood, etc., etc. They believe that when a 
man dies he will rise again in the form of a cat, 
dog, worm, etc. 

The Thugs of India waylay and murder 
strangers as acts of religious duty. Their im- 
purity surpasses description. In slander and 
deception they are adepts. Their females are 
despised as soon as born ; among some tribes 
immediately put to death. 

They are never allowed an education, or cul- 
tivation of any kind. When the husband dies 
the wife is either buried alive or burns on the 
funeral pile. 

The New Zealanders glory in war. They 
kill and eat their prisoners, and consider the 

Hindus? Chinese? Inhabitants of Bengal? India? Their 
impurity, etc. ? Females ? New Zealand ? 



1 8 Theological Compend Improved. 

Supreme Being as a great invisible man- 
eater. 

In some parts they suspend themselves in 
the air by large hooks thrust through their 
backs. Others cast themselves from a stage 
upon open knives inserted in packs of cotton. 

Now it is the Bible alone which makes us to 
differ from all these nations. Without it we 
should soon be like them — ignorant, supersti- 
tious, impure, and cruel. Psa. xix, 7—1 1 ; cxix, 
9 ; Prov. vi, 20-23. 

We prove this from the characters of those 
among us who have, as far as possible, extri- 
cated themselves from the influence of the 
Bible. See lives of Herbert, Hobbes, Boling- 
broke, Hume, Rousseau, and Paine. 

2. REVELATION, ORAL AND WRITTEN. 

Revelation is distinguished into oral and 
written. By oral is meant traditional, or 
such as is transmitted by word of mouth from 
one age to another. 

Such were the revelations made to the patri- 
archs, and the longevity peculiar to the age 
served to preserve them from being corrupted. 

Some other parts ? What makes us to differ from them ? 
How do you prove this ? What is meant by oral revelation ? 
Where is an instance ? 



Evidences of Religion. 19 

These original truths were thus handed down 
to Moses, who, by the direction of God on Sinai, 
finally wrote them in five books, called the 
Pentateuch, 

The leading facts of the Pentateuch are, the 
creation of the world ; of man ; of primeval hap- 
piness ; his fall ; promise of a Saviour ; the 
deluge ; preservation of a few ; Babel ; the call 
of Abraham ; the bondage of Israel in Egypt ; 
the exode ; and the giving of the law. 

These are all supported by the combined 
testimony of universal tradition, history, and 
modern science. 

A large portion of what Moses records fell 
under his personal observation. 

Of those facts which preceded his time he 
had ample means of information in the longev- 
ity of the ancients. Moses was contemporary 
with the contemporaries of Abraham ; Abraham 
with Noah ; and Noah with the contemporaries 
of Adam. 

In this way, under the divine guidance, the 
important facts of the antediluvian world were 
probably gathered by Moses. Respecting those 

Who finally wrote these revelations ? What are the leading 
facts of the Pentateuch? How are these supported? Was 
Moses a personal witness of what he relates ? How could he 
know concerning the facts that preceded him ? With whom 
was Moses contemporary? Abraham? Noah? 



20 Theological Compend Improved. 

which took place prior to man's creation, there 
must have been direct communication from God. 

3. GENUINENESS AND AUTHENTICITY. 

A genuine book is one that is written by its 
professed authors. 

We have ocular demonstration that the Bible 
exists. It must have been written by some 
one ; if not by those whose names it bears, it is 
difficult to know who did write it. 

Wicked men would not be likely to produce 
a book like the Bible, which continually con- 
demns them. Job xx, 4-7, 29; Psa. vii, 11; 
ix, 17 ; xi, 5, 6 ; 1, 16-22 ; Isa. lvii, 20, 21 ; Phil, 
iii, 19 ; 2 Thess. i, 8, 9 ; 2 Pet. ii, 1-19 ; Rev. 
xxii, 12, 19. 

Good men could not be guilty of imposing 
their own works on the world as the work of God. 

The records of the Church uniformly declare 
that the prophets and apostles wrote the Script- 
ures. And the Christian Church has the same 
evidence of the existence of her fathers that we 
have of the existence of our ancestors. 

What of those facts which took place prior to man's crea- 
tion? Is it likely that wicked men, or good men tmin- 
spired, would write such a book as the Bible ? How do you 
prove that the Scriptures were written by the prophets and 
apostles? What evidence has the Christian Church of the 
existence of her fathers? 



Evidences of Religion. 2 1 

An authentic book is one in which matters- 
of-fact are related as they really occurred. 

The sacred writers repeatedly assert that they 
wrote by inspiration from God. Isa. viii, I ; Jer. 
ii, i ; Ezek. i, 3. Paul, by specifying passages 
in his epistles " written not by commandment," 
implies their inspiration. 1 Cor. vii, 6 ; 2 Cor. 
viii, 8 ; xi, 17 ; and claims it in Rom. ix, 1. 

To prove the truth of their assertion they 
pointed to miracles, which were publicly 
wrought, and universally acknowledged, at the 
time as real. 2 Pet. i, 16-18. 

For this they also suffered every thing, even 
death itself. This they would not have done 
to support what they knew to be false. 

4. MODE OF INSPIRATION. 

Respecting the particular manner of divine 
inspiration there are two opinions extant : — 

1. That the Spirit of God inspired the 
thoughts ; but that the writers were left to 
express themselves in their own words and 

What is an authentic book ? Do the sacred writei-s assert 
their inspiration? How did they attest the truth of their 
assertions ? What further evidence did they give ? What of 
those facts which took place prior to man's creation ? Is there 
more than one opinion concerning the manner of inspira- 
tion? What is the first? 



22 Theological Compend Improved. 

phrases, but they were so guided that they 
were kept from theological errors. 

2. That every word was suggested to them 
by the. Spirit of God, and that the writers did 
nothing but write. This is verbal inspiration. 

The following texts seem to favor the latter 
opinion: " The Holy Ghost by the mouth of 
David spake" Acts i, 16. " Well spake the 
Holy Ghost by Esaias the prophet." Acts 
xxviii, 25. " Holy men of old spake as they were 
moved by the Holy Ghost!' 2 Pet. i, 21. " The 
Spirit speaketh expressly" (in express words.) 
1 Tim. iv, 1. 

Both views secure the Scriptures from all 
error. 

A UNIFORMITY OF STYLE AND MANNER in the 

different writers was by no means essential to 
this kind of inspiration, which is called plenary ; 
that is, full. God may speak in as great a variety 
of styles as the thirty-five or more different 
writers of the sixty-six books of the Bible. 

The peculiar style of each writer, instead of 
being removed, was probably enriched, and 
appropriated to his own design by the Holy 
Ghost. 

Second ? What opinion does Scripture seem to favor ? Re- 
peat a few passages. What is this kind of inspiration called ? 
Why ? Is uniformity of style essential ? 



Evidences of Religion. 23 

II. THE BIBLE. 
' 1. NAMES AND DIVISIONS. 

The word Bible signifies book. Scripture 
is a term which in its primary sense includes 
all writings. The Bible and the Scriptures 
are so called by way of eminence, as the most 
important of all books and writings. 

The Bible consists of two parts, the Old and 
the New Testaments, that is, covenants or 
agreements. In the New Testament the term 
oracles signifies truths supernaturally re- 
vealed, and is another name for the Holy Script- 
ures. Rom. iii, 2. In the Old Testament 
oracle signifies the place where Jehovah made 
known his will — usually the holy of holies. 
2 Sam. xvi, 23. 

The several books of the Old Testament were 
written by different inspired men at different 
times, and were collected into one volume by 
Ezra, a famous high-priest and scribe. 

The order of the collection of both Testa- 
ments has less respect to the period of their 

What is the meaning of the word Bible ? Scripture ? Ora- 
cles ? Oracle ? Testament ? Were all the Books of the Old 
Testament written by one man? At the same time? Who 
collected them into one volume ? What of their order ? 



24 Theological Compend Improved. 

writing than to the subjects on which the sev- 
eral books treat. The books of the Old Testa- 
ment were written between 1490 B. C.„ the date 
of the five books of Moses, and 420 B. C, the 
date of Malachi, the last of the prophets. The 
New Testament was written between A. D. 38, 
the probable date of St. Matthew's Gospel, and 
A. D. 96, the date of the Revelation, so that it 
was completed within sixty years after the 
crucifixion of Christ, The first Gospel seems 
to have been written within two or three years 
after that event. The word canon signifies a 
straight rod, hence a rule or standard. All 
the books which come up to the standard are 
called Canonical. Those which fall below are 
called Apocryphal or spurious. What the 
sacred canon is may be inferred from the 
points in which the Apocryphal books fail. 
1. They do not claim to be inspired. 2. The 
Jews never acknowledged them as such. 3. They 
are never quoted by Christ and his apostles. 
4. They were universally rejected by the early 
Christians. 5. They neither agree with them- 
selves nor with the Holy Scriptures. The 
Apocryphal books of the New Testament were 

Date of the Old Testament ? Of the New ? Meaning of 
Canon and Canonical? Of Apocryphal? In what points 
does the Apocrypha fail? 



Evidences of Religion. 2$ 

never acknowledged by the Church as inspired, 
and were early branded as spurious. 

The Bible was originally written in capital 
letters, without any division into chapters and 
verses, without any punctuation or spaces be- 
tween the words, thus THEBOOKOFTHE 
GENERATION. Matt, i, I. These divisions 
are the recent invention of uninspired men, for 
the purpose of facilitating study, though in 
many instances the editors have not been so 
judicious as could be desired. Very often the 
chapter concludes before the narrative, so that 
we lose the connection if we stop with the 
chapter. Isa. viii, 22; ix, 1-7; x, 1-4; Matt, xix, 
30 ; xx, 1-16 ; Mark viii, 38 ; ix, 1 ; Luke xx^ 
45-47; xxi, 1-4; 2 Cor. iv, 18; v, 1. 

The division into verses is equally improper, 
and should not govern the sense at all, as this 
is often injured, if not destroyed, by it. 1 Peter 
i, 4, 5 ; 1 Cor. ii, 9, 10. 

The subscriptions annexed to the epistles of 
the New Testament are no part of inspiration, 
but were added by some grossly ignorant or 
wicked person ; for they contradict both chro- 
nology and history. 

Who made the chapters and verses ? Show where it is not 
well done. What is said of the verses ? What of the sub- 
scriptions ? 
4 



26 Theological Compend Improved. 

The summaries at the beginning of the 
chapters are uninspired. Hence they may con- 
tain errors in doctrine. 

The spelling of names in the New Testa- 
ment often differs from that of the Old. This 
is owing to the fact that the latter was first 
written in the Hebrew, and the former in the 
Greek. 

The apparent imprecations found in I Cor. 
xvi, 22, and 2 Tim. iv, 14, and in many other 
parts of Scripture, especially the Psalms, are 
either so many predictions, rather than anathe- 
mas, or they are declarations of the divine will 
made in the interests of order and justice. 

The imperfections related of certain emi- 
nent Scripture characters, such as Noah's intox- 
ication, Abraham's dissimulation, Jacob's lying, 
Aaron's idolatry, David's adultery and murder, 
Solomon's idolatry and lewdness, are merely 
stated as facts of history. They are recorded, 
not for our imitation, but for admonition. The 
record proves the disinterestedness and impar- 
tiality of the writers. 

Of the summaries ? Do you discover a difference between 
the orthography of the Old and New Testaments? How do 
you account for this? Repeat instances of apparent impre- 
cations. What is said of these ? What instances of imper- 
fections in eminent Scripture characters do you discover? 
Why are they recorded ? 



- Evidences of Religion. 27 

The destruction of the Egyptians, Canaan- 
ites, and other nations, are historical facts, re- 
corded to show the perfection of the divine 
government. They were chastisements, and 
were no more inconsistent with the attribute of 
mercy than are pestilence and famine. 

The apparent indelicacies of the Bible dis- 
appear when we consider the change in the use 
of language. Words which we consider im- 
modest were not so formerly. 

Thus we find the Scriptures have their diffi- 
culties. But these are by no means peculiar to 
them ; all ancient writings are full of them. 

These difficulties are generally in proportion 
to the antiquity of the writing, as the customs, 
manners, and language of mankind are con- 
stantly changing. 

A little skill in the original language of the 
Scriptures, and in the times, occasions, and 
scope of the several books, as well as the cus- 
toms of those countries which were the scenes 
of the transactions recorded, will generally re- 
move all difficulties. 

What of the destruction of the Egyptians, etc. ? What is 
said of apparent indelicacies? Have the Scriptures any 
difficulties ? Are these peculiar to the Scriptures ? To what 
are these difficulties proportioned ? What is calculated to 
remove them ? 



28 Theological Compend Improved. 

Historical circumstances are an important 
help to the correct understanding of the sacred 
writers. By these we mean the order, the 
title, the author, the date, and place of 
writing. 

Sacred geography and books of travel in 
the lands of the Bible are useful to elucidate 
the Holy Scriptures, and to impart to the mind 
a sense of reality. 

The consideration of the scope or design of 
any author will especially facilitate the study 
of the Bible. 

Another important assistance is the con- 
sideration of the context, or the comparison 
of the preceding and subsequent parts of a 
discourse. 

The comparison of parallel passages is 
another great help for interpreting Scripture. 

Whenever a doctrine is manifest, either from 
the whole tenor of Scripture or from its scope, 
it must not be weakened or set aside by a few 
passages. 

What is meant by historical circumstances ? Of what 
benefit are they? What is meant by the scope of an au- 
thor ? Is a knowledge of this important ? What is said of 
sacred geography ? Of the context ? What of parallel pas- 
sages? When a doctrine is manifest from the whole tenor 
of Scripture ? 



Evidences of Religion. 29 

As every essential principle of religion is 
manifest from more than one text, no doctrine 
should be founded on a single text, or sentence. 

When two passages appear to contradict each 
other, if the sense of one can be clearly ascer- 
tained, that may regulate the interpretation of 
the other, 

An obscure, ambiguous, or figurative text 
must never be interpreted so as to make it con- 
tradict a plain one. 

Figurative language, which had its rise in the 
first ages of mankind, was frequently employed 
by the sacred writers. Some knowledge of this 
is an important help in ascertaining the sense 
of Scripture. 

The metaphor, of all the figures of speech, 
is that which is most frequently employed in 
Scripture, and in every language. See Matt. 

v, 13, 14. 

The allegory, which is a metaphor continued 
or extended, is another figure of Scripture use. 
See Psa. xviii. 

The hyperbole consists in magnifying or di- 
minishing an object beyond its natural bounds. 

What is said of every essential principle of religion? 
When two passages appear to contradict ? Of texts that 
are obscure? Figurative language? Metaphor? Instances. 
Allegoiy? Instances. Hyperbole? 



30 Theological Compend Improved. 

It is of frequent occurrence in the Scripture. 
See Gen. xiii, 16; Deut. i, 28 ; Num. xiii, 33 ; 
John xxi, 25. 

An irony is another figure used, in which 
one thing is spoken and another designed, in 
order to give the greater force and vehemence 
to the meaning. 1 Kings xviii, 27; xxii, 15; 
Job xii, 2. 

The synecdoche, where the whole is put for a 
part. As the world for the Roman empire, in 
Acts xxiv, 5 ; Rev. iii, 10. For the earth, 2 Pet. 
iii, 6 ; Rom. i, 8. 

Sometimes a part is put for the whole. As 
the evening and morning 'for the entire day, Gen. 
i, 5, 8, etc. ; the soul for the entire man, Acts 
xxvii, 37. 

The word hate, when employed in reference 
to individuals or communities, frequently sig- 
nifies nothing more than less love. Gen. xxix, 
30, 31 ; Mai. i, 2, 3 ; Luke xiv, 26 ; Rom. ix, 13. 

Events which will certainly take place are 
sometimes spoken of as already realized. Isa. 
ix, 6 ; lx, 1, 8 ; lxv, i. 

Instances. Irony? Instances. Synecdoche? Instances. 
What of the word hate ? Instances. Future events that are 
certain ? 



Evidences of Religion. 31 

2. ENGLISH VERSIONS KING JAMES'. 

The translations of the Scriptures into the 
different languages, both ancient and modern, 
are very numerous. It is the only world-book 
that was ever written. 

The translations most interesting to us are 
those which have been executed in our verna- 
cular tongue. 

The earliest English translation of the Scrip- 
tures known to be extant, was made by an un- 
known hand, near the close of the thirteenth 
century. This is still in manuscript. 

The first printed edition of any part of the 
Bible in English was of the New Testament, 
by William Tindal, in 1526. 

The last English version of the entire 
Bible was executed under the direction of 
James I., king of England. 

He appointed for this purpose fifty-four men 
of distinguished talents and piety. Only forty- 
seven of these actually engaged. This was in 
1607, and in 161 1 it was finished. 

What is said of the different translations of the Scriptures? 
What of the earliest English translation? Is this printed? 
When did the first printed copy appear ? By whom ? By 
whose direction was the last, or present English version, ex- 
ecuted? How did he effect this? When? 



32 Theological Compend Improved. 

Of all modern versions, this, upon the whole, 
is considered the most accurate and faithful. 
Use has made it familiar, and time has ren- 
dered it sacred. 

Yet the translation in some points is defective, 
and greatly needs revision. There are wrong 
meanings given to some words in the original, 
while peculiar idioms have been overlooked ; 
verbs are translated in the wrong tenses ; some 
numbers are translated too large ; different 
English words are used to translate one word, 
and one English word stands for several differ- 
ent ones ; some of the words and expressions 
are obsolete in the sense intended by the trans- 
lators furnishing objections which are urged by 
skeptics ; some words have been left untrans- 
lated, as halleluia, hosanna, etc. 

3. THE VALUE OF THE BIBLE. 

Even as a literary composition, the sacred 
Scriptures form the most remarkable book the 
world has ever seen. They are of all writings 
the most ancient, and contain a record of the 
deepest interest. The history of their influence 
is the history of civilization and progress. 
Scarcely can we fix our eyes upon a single 
passage in this wonderful book which has not 

How is this version regarded? Show the value of the Bible. 



Evidences of Religion. 33 

afforded instruction or comfort to thousands. 
On this ground alone the Bible has strong 
claims upon our attentive and reverential regard. 

Each Testament enhances the value of the 
other. As an evidence of the close connection 
of the two dispensations, and of the sanction 
given in the New Testament to the Old, the 
former has two hundred and sixty direct 
quotations from the latter, about one half of 
which give the sense rather than the exact 
words ; and the allusions are even more numer- 
ous, being upwards of three hundred and fifty. 

The two Testaments contain but one scheme 
of religion ; neither part can be understood 
without the other. It has but one subject from 
the beginning to the end ; but our view grows 
clearer by progressive revelation. The truths 
of God are, in themselves, incapable of progress, 
but not the revelation ; the progress is not in 
the truth, but in the clearness and impressive- 
ness with which the Scriptures unfold it. 

There may be passages in them the full 
meaning of which is not discovered, and which 
are perhaps reserved to extinguish some future 
heresy, or some yet unformed doubt, or to 
prove, by fresh fulfillment of prophecy, that 
the Bible came from God. Scripture is like 

Of th a two Testaments. What is the use of dark passages? 
5 . . * 



34 Theological Compend Improved. 

the deep sea, beautifully clear, but unfathomably 
profound. It seems to say to its millions of 
students, " My treasures shall never be ex- 
hausted ; put me not to the rack, but question 
me incessantly. 

The richest treasures of God's Word will not 
be discovered unless the Holy Spirit himself be- 
come the revealer. Psa. cxix, 18 ; Luke xxiv, 45 ; 
Johnxvi, 1351 Cor. ii, 9-16. The last reference 
contains, in the original, the words, *' which the 
Holy Ghost teacheth, explaining spiritual things 
to spiritual men." It is by his light that we 
become sure of the truth of the. Bible or of 
the true meaning of particular passages. John 
vii, 17 ; 1 Cor. ii, 13. The Interpreter, in whose 
house Bunyan's Pilgrim saw so many wonders, 
is the Holy Spirit. Moreover, Scripture inter- 
prets Scripture. There is not an obscure pas- 
sage, containing any important truth, which is 
not elsewhere explained. 

The harmony and perfection of the Holy 
Scriptures are rendered more peculiarly evident 
by the constant reference of all their writers to 
our Lord Jesus Christ. Take him out of the 
Sacred Oracles and they become a jargon of 
unintelligible and discordant voices. Luke xxiv, 

Who is the indispensable Interpreter ? To whom do all 
the Scriptures point ? 



Evidences of Religion. 35 

27, 44 ; John i, 45 ; Acts iii, 20-24 ; x, 43 ; 
xiii, 23-37 > xvu > 2 3- 

The Holy Scriptures, indited under the in- 
fluence of Him to whom all hearts are known 
and all events foreknown, are adapted to profit 
mankind in every way and for all time. Rom. 
xv, 4; 1 Cor. x, n ; 2 Tim. iii, 15-17. They 
will always lead human progress. The fairest 
productions of wit, after a few perusals, like 
gathered flowers, wither in our hands and lose 
their fragrance ; but these undying flowers of 
Divine truth become still more beautiful beneath 
our gaze, daily emitting fresh odors and yielding 
new sweets, which he who tastes will desire to 
taste again, and he who tastes oftenest will relish 
the most. Psa. i, 2 ; cxix, n, 97; Job xxiii, 12; 
Jer. xv, 16. In this respect the Scriptures re- 
semble the garden of Eden, in which is found 
every tree that is pleasant to the sight or good 
for spiritual food, including the Tree of Life, 
given for the healing of the nations. Prov. 
iii, 13-18 ; Rev. xxii, 2. 

Little do those who neglect their Bibles think 
what refined delights they lose by this turning 
away their eyes from the most sublime and 
entrancing object of contemplation that the 
whole universe affords. 

Show the durability of the Bible. How is its study illustrated ? 



36 Theological Compend Improved. 

In a museum in Dresden, among many other 
gems and treasures, may be seen a silver egg, 
which, when you touch a spring, opens and re- 
veals a golden yolk. Within this is hid a 
chicken, whose wing being pressed, it also flies 
open, disclosing a splendid golden crown stud- 
ded with jewels. Nor is this all ; another secret 
spring being touched, hidden in the center is 
found a magnificent diamond ring. So it is 
with every truth and promise of God's word — a 
treasure within a treasure. The more we ex- 
amine it the richer it becomes. But how few, 
comparatively, care to touch the springs as did 
the Psalmist. Psa. cxix, 96-100. 

III. THE CHRISTIAN EVIDENCES CLASSIFIED. 

These are usually considered of two classes : 
external or historical, and internal. 

To these some have added a third class, 
called experimental, and a fourth, the collateral. 

Christianity was introduced among men un- 
der very remarkable circumstances. Miracles 
were performed, and future events foretold, in 
attestation of its Divine origin. These consti- 
tute the historical evidence. 

When we examine the book itself, its truths, 
its doctrines, its spirit, we find it exactly such, 

What constitutes the historical evidence ? 



Evidences of Religion. 37 

in its nature and tendency, as we should expect 
a message from Jehovah to us would be. 
This is called the internal evidence. 

And when we look at the effects which the 
Bible produces in the hearts and characters of be- 
lievers, we find it answers the purposes for which 
it was sent. This is the experimental evidence. 

The wonderful spread of Christianity, by so 
feeble an agency as a few unlearned men, des- 
titute of power and wealth, conquering the hos- 
tility of both Jews and Pagans, together with 
the high civilization and power of Christian 
nations, and the admissions of skeptics, con- 
stitutes the collateral evidence. 

The first three kinds of evidence are entirely 
distinct in their nature, and may be illustrated as 
follows : — 

You have a substance which you suppose is 
phosphorus, because, in the first place, a boy, 
in whom you place confidence, brought it for 
you from the chemist's, who said it was phos- 
phorus. This is the historical evidence. 

In the second place you examine, and it looks 
like phosphorus ; its color, consistence, and 
form, all agree. This is the internal evidence. 

Internal ? Experimental ? Are the three kinds distinct in 
their nature? What illustration is given? Give the histor- 
ical evidence of the article. Internal, 



38 Theological Compend Improved. 

In the third place you try. It burns with a 
most bright and vivid flame, etc. This is the 
experimental evidence. 

If it should be found to be a preventive of 
the cholera, yellow fever, plague, and small-pox, 
and the nations which use it should be nearly or 
entirely freed from these pestilences, so that its 
use is rapidly tending to universality against 
the opposition of all the established medical 
schools, this would be a branch of the collateral 
evidence. 

The last two are the best of the four. No 
matter what grounds of doubt and hesitation 
there may be in regard to the first and second 
kinds of evidence if the article prove its prop- 
erties on trial, and is, by virtue of its acknowl- 
edged excellence, benefiting mankind and be- 
coming universal. 

If any one should say to you, " I suspect 
your messenger's honesty : he may have brought 
something else ;" or, " this does not look exactly 
like phosphorus ; it is too dark, or too hard ; " 
your reply would be : " Sir, there can be no 
doubt ; see how it burns ! " " See also its 
medicinal effects." 

Experimental. Which is the best ? How many kinds are 
there of external evidence? 



Evide?ices of Religion. 39 

(a) external or historical evidence. 

I. Miracles. A miracle is an event varying 
from the established course of nature, wrought 
by the interposition of God himself, in attesta- 
tion of some Divine truth, or of the authority of 
some Divine messenger or teacher. It is gen- 
erally accompanied with a previous notice that 
it is performed according to the purpose and 
power of God. 

He who has power to establish the laws of 
nature, can, by the same power, suspend them 
at pleasure. Common events are called natural. 
Uncommon events are called miracles. 

It appears reasonable that a revelation from 
Deity should be supported by miracles. They 
are his seal, by which he proves his communi- 
cations Divine. 1 Kings xvii, 21-24; John ix, 

29-33 ; x, 37, 38- 

The miracles recorded in the Bible are mat- 
ters of fact, capable of being proved by proper 
evidence, as any other historical facts are. 

1. " These things were not done in a cor- 
ner," but publicly, sometimes before thousands 
of witnesses. Instance the plagues of Egypt 
and the destruction of Pharaoh's host, in the 

What is a miracle ? Why should a Divine revelation be 
supported by miracles? Can the miracles of the Bible be 
supported ? Were they public or private ? 



40 Theological Compend Improved. 

Old Testament ; (Exod. vii, 19 ; x, 20 ; xii, 29, 30 ; 
xiv, 27, 28 ;) the conversion of water into wine, 
(John ii, 1— 11,) and the feeding of more than 
five thousand, in the New Testament. Matt, 
xiv, 17-21. 

2. They were never disputed by those 
among whom they were performed, who were 
surely the best judges : not so stupid as not to 
know when the dumb spake, the blind saw, and 
the dead were raised. They were even admit- 
ted by those who rejected the revelation which 
they authenticated. John ix, 24 ; xi, 47 ; xii, 
9-1 1 ; Matt, xii, 24. 

3. Their number was very great. The Gos- 
pel history is full of them. Forty of Christ's 
miracles are narrated at large; and St. John 
informs us that he performed a great many of 
which there is no record. John xxi, 25. 

4. Their variety is great. They were per- 
formed in behalf of the blind, deaf, dumb, 
maimed, sick, insane, dead, and through a se- 
ries of years, so that they might be examined 
and re-examined, as many of them actually 
were. Luke viii, 2 ; Matt, iv, 23, 24 ; John 
xii, 1, 2, 9-1 1. 

What instances are given ? Were they not disputed at 
the time ? Were those who beheld them proper judges ? 
What is said of the number ? Variety ? 



, Evidences of Religion. 41 

5. They were performed by persons known 
to be poor, unlearned, of low condition, and des- 
titute of great friends and powerful patrons. 
Acts iii, 6, 7 ; iv, 13-16. 

6. They were declared beforehand, wrought, 
and appealed to ; and that in the presence of the 
great and noble of a learned age, who, conse- 
quently, were not easily deluded. 

As, therefore, miracles, being very extraordi- 
nary events, require more than ordinary proof, 
so those of the Bible have this very strong and 
extra evidence. 

1. MIRACLES IN THE OLD TESTAMENT. 

The principal miracles recorded in the Old 
Testament are fifty-four in number, embracing 
a vast variety in the display of omnipotent 
power. They were not wrought on trivial oc- 
casions, like the prodigies of Greek and Roman 
mythology, but on occasions worthy of Divine 
interposition. They are absolutely necessary 
to account for the existence of the Jewish na- 
tion, so intimately are they interwoven with 
their origin and history. 

Of those by whom they were performed ? Were they declared 
beforehand? Why do miracles require extraordinary proof ? 
Have they this proof? How many miracles are found in the 
Old Testament? How do they differ from the prodigies of 
mythology? How related to Jewish history? 
6 



42 Theological Compend Improved. 

2. miracles in the new testament. 

The principal miracles recorded in the New 
Testament are fifty -one, besides many not 
specified but spoken of in the mass. Though 
wrought to certify a revelation, nearly all of 
them are works of mercy and kindness to suffer- 
ing humanity. 

They are so interwoven with the Gospel nar- 
rative that they cannot be separated from it 
and leave any remainder of Christian truth. It 
is plain that we have an historic and super- 
natural Saviour, or none at all. 

The miracles of the Bible, in the aggregate, 
sustain the test of Leslie in his " Short and 
Easy Method with the Deists." His celebrated 
four rules for determining the truth of matters 
of fact in general are: " I. That the fact be 
such as that men's outward senses — their eyes 
and ears — may be judges of it. 2. That it be 
done publicly in the face of the world. 3. That 
not only public monuments be kept up in mem-, 
ory of it, but some outward action be performed. 
4. That such monuments and such actions and 
observances be instituted, and do commence 
from the time that the matter of fact was done." 

How many miracles in the New Testament? What of 
their connection with the Gospel history? What of Leslie's 
four rules ? Do the miracles of the Bible accord with them ? 



Evidences of Religion. 43 

Judaism with its ritual, and Christianity and its 
sacraments, are such facts and monuments and 
observances. 



RESURRECTION OF JESUS CHRIST. 

The most remarkable of all miracles is the 
resurrection of Jesus Christ from the dead. It, 
therefore, is entitled to a distinct examination. 

The following facts in the case are acknowl- 
edged by friends and foes : — 

1. Jesus Christ frequently predicted the cir- 
cumstances of his death. John ii, 19-21 ; Matt, 
xx, 18, 19. He actually died. Mark xv, 37, 
44, 45 ; John xix, 33. 3. Was buried. John 
xix, 41, 42. 4. Was missing from the tomb, 
after it had been guarded to keep the disciples 
honest, and sealed to keep the guard honest. 
Matt, xxviii, 6-13 ; xxvii, 62-66. 

Now there are but three conceivable ways by 
which the body could be removed from the 
sepulcher. By his enemies, by his friends, 
or by himself, as he had predicted. Matt. 
xxvii, 63. 

What is said of Judaism and Christianity ? What is the 
most remarkable of all miracles? What facts are acknowl- 
edged by friends and foes ? In how many ways could the 
body be removed? 



44 Theological Compend Improved. 

If by his enemies, their motive must have 
been to produce the body, and thereby confront 
the apostles, and convince them of fraud in 
their Master. But the body was not produced 
by them. 

If by his friends, we cannot tell for what 
purpose. The dead body could not prove to 
them or others that he was risen ; but, on the 
contrary, be a standing and visible proof against 
them. 

It is true, his enemies reported that his friends 
had "stole him away!' Matt, xxviii, 1 1— 15. But 
when their report is examined it will appear false. 

1. So manifestly improbable is the report, that 
Matthew, though he faithfully records the whole, 
does not offer a syllable to refute it. 

2. The disciples were few in number, and 
destitute of natural courage. 

They were generally dismayed and terrified 
at the fate of their Master. 

Hence, when he was apprehended, they all 
forsook him and fled. Peter followed him afar 



If by his enemies, what could be their motive ? Was this 
effected? If by his friends, what absurdity. What did his 
enemies report ? Where is this recorded ? Will it bear ex- 
amination? Does Matthew refute it? Why? Do the number 
and foi'titude of the disciples favor the report? How did the 
fate of their Master affect them ? 



Evidences of Religion. 45 

off, and when accused of being a disciple, denied 
it three times with vehemence and oaths. Matt. 
xxvi, 56-58, 69-74. Not one attended him in 
the judgment hall. And when he was cruci- 
fied, the only persons that ventured to stand 
near his cross were his mother, with two or 
three other women, and John. John xix, 25, 26. 
It is not, therefore, probable that they would 
be found at such a work, especially at such a 
season ; for, 

3. It was the occasion of the great festival — 
the passover — when Jerusalem was full of peo- 
ple. It is also said to have been a time of the 
full moon. 

4. It is not probable that a guard of sixty 
men would fall asleep at once, especially as they 
were in the open air. 

5. If they were all asleep, they could not de- 
pose to any thing that passed meantime, except 
that the tomb was vacated in some unknown 
manner. Sleeping witnesses ! They could not 
know that it was stolen ; or, if it was, by whom. 

6. It was certain death to Roman soldiers to 
be found sleeping upon guard. Hence, if they 

Does the consideration of the season render the report 
favorable? What was the season? Would all the guard be 
likely to sleep at once ? Is it proper to admit sleeping wit- 
nesses ? What law would serve to keep them awake ? 



46 Theological Compend Improved. 

had been asleep, they would not have volunta- 
rily confessed it. If their report had been be- 
lieved, the rulers would have punished them. 
This they never did. Matt, xxviii, 12-15. 

7. If the soldiers had believed their own 
story, they ever after would have reproached 
the disciples with it. This they were never 
known to do. 

If, therefore, the body could be removed in 
no other way, it must have been by his own 
power, as he had previously foretold. John x, 
17, 18. 

The more direct evidence of this great mira- 
cle is contained in the following particulars : — 

1. There were twelve distinct appearances of 
Christ after his burial — five on the first day, and 
five more before the ascension, and once to 
Saul at his conversion, and once to John on 
Patmos. 1 Cor. xv, 5-9 ; Acts ix, 5 ; Rev. 
i, 9-18. These were at different hours of the 
day, at different places, and, on one occasion, to 
above five hundred persons. 

2. He did not appear to them silently, but 
talked and ate with them, showed his hands and 

Does it appear that the rulers themselves believed this re- 
port ? That the soldiers believed it ? What then is the only 
alternative ? Is there any evidence of this great miracle that 
is more direct? Relate the first particular. Second. 



Evidences of Religion. 47 

feet, made them handle him, etc. ; held several 
long conversations with them, and at last as- 
cended up to heaven in their sight. Luke 
xxiv, 13-51 ; John xx, 19-29 ; xxi, 4-23 ; Acts 

i, 3-i 1. 

3. The witnesses, being a class of unlearned 
and despised men, were unequal to the task of 
imposition. 

4. They were by no means credulous, but 
slow to believe in the resurrection of their Mas- 
ter. " Some doubted," that we might never 
doubt. Matt, xxiii, 17 ; John xx, 25-29. 

5. There is a most remarkable change in the 
disposition and conduct of the disciples ; from 
being the most timid of men, they suddenly be- 
came courageous and undaunted. 

They boldly preach that very Jesus whom, 
but a short time before, they had deserted in 
the greatest distress, and that, too, in the syna- 
gogues of Jerusalem, where he was crucified 
only a few days before. Mark xvi, 20 ; Acts 
ii, 14 ; ix, 20, etc. 

And, although his crucifixion was fresh before 
their eyes, and they had reason to expect a 
similar fate, they still avow his resurrection. 
Acts ii, 22-36. 

Third particular. Fourth. Fifth. How do you prove 
this change in the disciples ? 



48 Theological Compend Improved. 

6. The Lord's Supper was instituted as a 
perpetual memorial of his death, and the festi- 
val of the Lord's Day to commemorate his res- 
urrection. Matt, xxvi, 26, etc. ; 1 Cor. xi, 23-26. 

These memorials were instituted at the very 
time when the circumstances to which they re- 
late took place, and have been observed in the 
Christian world ever since, fulfilling Leslie's 
four requirements respecting miracles. See 
page 42. 

The resurrection of our Lord is thus estab- 
lished, and is proof sufficient of his Divine 
mission. Rom. i, 4. 

The Saviour often appealed to his resurrec- 
tion as the grand proof of his being sent from 
heaven, and his disciples constantly referred 
to it as the foundation of their faith. Mark 
viii, 31 ; John ii, 19-21 ; Acts, xvii, 31 ; 1 Cor. 
xv, 20 ; 1 Pet. i, 3. 

Finally, this great event contains in itself the 
evidence both of miracle and prophecy. The 
prophecies herein completed are recorded in 
Psalm xvi, 10 ; John ii, 19, 22 ; Acts ii, 25-36. 

What of the Lord's Supper and Lord's day ? At what time 
were these instituted? Have they never been abandoned? 
Did the Saviour ever appeal to his resurrection? Why ? 
What account did his disciples make of it ? What does this 
great event contain in itself? What prophecies are herein 
completed ? 



Evidences of Religion. 49 

HISTORICAL EVIDENCE, CONTINUED. 

(II.) Prophecy is a miracle of knowledge, a 
declaration of something future, beyond the 
power of human sagacity to calculate. 

The prophecies of the Bible form a regular 
system, and may be classified as follows, 
namely : — 

I. Prophecies relating to the Jewish nation. 

1. Concerning the posterity of Abraham. 
Prophecy: Gen. xii, 1-3 ; xiii, 16; xv, 5 ; xvii, 
2,4-6; xxii, 17, 18; xxviii, 14; xxxii, 12. 

Fitlfillment) as respects the Jews alone : Exod. 
i, 7-12; Num. xxiii, 10; Deut. i, 10, 11 : Heb. 
xi, 12. 

In less than five hundred years after the 
first of these predictions the number of the 
Israelites alone amounted to eight hundred 
thousand men, besides women and children. 
2 Sam. xxiv, 9. 

2. Concerning Ishmael. Compare Gen. xvi, 
10-12. From him descended the various tribes ^" 
of Arabs ; whose numbers and manner of liv- ^J 
ing have ever since been a verification of the 
texts. 

What is the second kind of external evidence ? What is 
prophecy ? How may the prophecies be classified ? Repeat 
some concerning the posterity of Abraham. Their fulfillment. 
Concerning Ishmael. 

7 



50 Theological Compend Improved. 

3. Concerning the Jews. Deut xxviii. 

Fulfillment, in three particulars : 

(1.) Their subjection, by Shishak, king of 
Egypt ; Shalmanezer, king of Assyria ; Nebu- 
chadnezzar, and several others. 

(2.) Their famines six hundred years after 
Moses, among the Israelites. Again, nine hun- 
dred years after, among the Jews. And finally, 
fifteen hundred years after. 

(3.) Their reduction, witnessed by all nations 
where they have been dispersed. Yet they 
continued a separate people, and have become 
" a by-word among all nations." " To jew sig- 
nifies ' to cheat or defraud.' " — N. Webster. 

A king of England asked his chaplain, 
" What is the most convincing proof of the 
truth of the Bible ? " " The Jews, your Majes- 
ty," who, without a country for eighteen hun- 
dred years, have fulfilled the prophecies by re- 
taining their distinct nationality, resisting all 
tendencies to assimilation and absorption. 

II. Prophecies relating to other nations. 

Tyre, Ezek. xxvi ; Egypt, Isa. xix ; Jer. xliii ; 
xlvi ; Ezek. xxix ; xxx. Ethiopia, Isa. xviii, 1-6 ; 
xx, 3-5 ; Ezek. xxx, 4. Nineveh, Nahum i ; 

The Jews. How is this prophecy fulfilled ? How does 
their existence prove the truth of the Bible ? Repeat the 
prophecy concerning Tyre. Egypt. Ethiopia. Nineveh. 



- Evidences of Religion. 5 1 

ii ; iii. Babylon, Isaiah xiii ; Jer. 1 ; li. The 
four great empires of antiquity, the Babylonian, 
Persian, Grecian, and Roman. 

Prophecies : Dan. ii, 39, 40 ; vii ; viii. All 
history shows their literal fulfillment. 

III. Prophecies relating to the Messiah. 

1. That he should come. 

Prophecy-. Gen. iii, 15 ; Deut. xviii, 15, 18; 
Isa. ix, 6 ; Psa. i, 7 ; Haggai ii, 7. 

Fulfillment. Luke ii, 11; John i, 14; Gal. 
iv, 4 ; 1 John iii, 8. 

2. The time when he should come. 
Prophecy : Gen. xlix, 10 ; Haggai ii, 6-9 ; 

Dan. ix, 23-25 ; Mai. iii, 1. 

Fulfilhnent: Compare Matt, xxii, 20, 21 ; 
Luke ii, 1-5 ; John xix, 10-15. For the ex- 
pectation of the yews, see Matt, ii, 4-6 ; Luke 
ii ; , 25, 38. 

3. From whom he was to descend. 
Prophecy : Gen. iii, 1 5 ; xii, 3 ; xviii, 1 8 ; 

xlix, 10 ; Isa. vii, 14 ; ix, 6, 7 ; xi, 1 ; Jer. 
xxiii, 5, 6. 

Fulfillment: Matt, i, i, 23 ; Luke i, 32, 33 ; 

Babylon. The four great empires. What shows their 
literal fulfillment ? What prophecy relates to the coming 
of the Messiah? Fulfillment. The time of his coming? 
Fulfillment? From whom he was to descend? Fulfill- 
ment? 



52 Theological Compend Improved. 

John vii, 42 ; Gal. iv, 4 ; Acts iii, 25, 26 ; 
xiii, 32, 33 ; Rom. xv, 8-12. 

4. TO BE BORN OF A VIRGIN. 

Prophecy : Isa. vii, 14 ; Jer. xxxi, 22. 
Fulfillment: Matt, i, 22-25 \ Luke i, 26-35. 

5. The place of his birth. 
Prophecy: Micah v, 2. 

Fulfillment : Luke ii, 4-7 ; Matt, ii, 4-8, etc. 

6. Concerning his forerunner. 
Prophecy : Mai. iii, 1 ; iv, 5 ; Isa. xl, 3. 
Fulfillment: Matt, iii, 1-3; Luke i, 13-17. 

7. Was to preach first in Galilee. 
Prophecy : Isa. ix, 1 , 2. 
Fulfillment : Matt, iv, 12-17. 

8. Was to perform miracles. 
Prophecy : Isa. xxxv, 5, 6. 
Fulfillment : Matt, xi, 5. 

9. His kingly entry into Jerusalem. 
Prophecy : Zech. ix, 9. 

Fulfillment: Matt, xxi, 5-1 1. 

10. Circumstances of suffering and 

DEATH. 

(1.) Prophecy: Isa. liii, 3 ; Psa. xli, 9 ; lv, 12-14 ; 
Zech. xi, 12, 13. 

Of whom to be born? Fulfillment? Place of his birth? 
Fulfillment? His forerunner? Fulfillment? Place of his 
first preaching ? Fulfillment? His miracles? Fulfillment? 
His entry into Jerusalem? Fulfillment? Circumstances of 
his suffering and death? Repeat the six classes in order. 



Evidences of Religion. 53 

Fulfillment: Luke viii, 53; xvi, 14; Matt, 
xxvi, 14, 15 ; xxvii, 3. 

(2.) Prophecy : Isa. 1, 6 ; liii, 5-8. 

Fulfillment: Matt, xxvii, 30 ; Luke xxiii, 34 ; 
John xix, 1, 2 ; 1 Pet. ii, 23, 24. 

(3.) Prophecy : Psa. xxii, 7, 8. 

Fulfillment: Matt, xxvii, 39, etc. ; Luke xxiii, 
35, etc. 

(4.) Prophecy : Psa. lxix, 21 ; xxii, 18. 

Fulfillmeiit : Matt, xxvii, 34; Mark xv, 36; 
John xix, 23-29. 

(5.) Prophecy : Psa. xxxiv, 20; Zech. xii, 10. 

Fulfillment : John xix, 32, 36. 

(6.) Prophecy : Isa. liii, 9. 

Fulfillment : Matt, xxvii, 57, 60. 

n. Resurrection and ascension. 

Prophecy: Psa. xvi, 9, 10. By Christ him- 
self. Mark viii, 31; x, 34; Luke ix, 22; John 
ii, 19, 21 ; x, 17. 

Fulfillment: Matt, xxviii, 5,6; Acts i, 3 ; 
ii, 25-36 ; xiii, 34-37 ; Luke xxiv, 5-7, 5 1 ; Acts 
i, 9-1 1 ; 1 Tim. iii, 16. 

12. Jesus was to send the Holy Spirit. 

Prophecy: Joel ii, 28. By himself. John vii, 
38, 39 ; xiv, 16 ; xv, 26 ; xvi, 7, 13. 

Fulfillment : Acts ii, 1-4, 33 ; iv, 31 ; x, 44, etc. 

Fulfillment. Resurrection and ascension. Fulfillment. 
The sending of the Holy Spirit. Fulfillment. 



54 Theological Compend Improved. 

13. Salvation only through Christ. 
Prophecy : Zech. xiii, 1 ; Mai. iv, 2 ; Isa. 

liii, 1 1 ; lix, 20 ; Psa. cxviii, 22. 

Fulfillment: Matt, i, 21 ; Luke i, 76-78 ; ii, 
27-32 ; xxiv, 47 ; Acts iv, 10-12 ; x, 43 ; xiii, 38 ; 
1 Tim. ii, 4-6 ; iv, 10. 

14. Importance of faith in him. 
Prophecy : Deut. xviii, 18, 19. 
Fulfillment: Matt, xvii, 5 ; Acts iii, 22, 23 ; 

John iii, 18, 36 ; 2 Thess. i, 7, 8. 

IV. Prophecies by Christ and his Apostles. 

1. Christ foretells the circumstances of his 
own death. Matt, xvi, 21 ; xxvi, 23, 31. 

2. Resurrection: Matt xvi, 21 ; xxvi, 32. 

3. Descent of the Holy Spirit: Luke xxiv, 49 ; 
John xiv, 16, 17, 26 ; xvi. 7, 13. 

Fulfillment : Acts ii, 1-4 ; x, 44. 

4. Destruction of Jerusalem, with all its pre- 
ceding signs and concomitant circumstances: 
Matt, xxiv, 1-26 ; Mark xiii, 1-23 ; Luke xxi, 
5-24. 

The very generation that heard the predictions 
lived to be the miserable witnesses of their 
accomplishment 

His salvation. Fulfillment. Importance of faith in him. 
Fulfillment. Repeat Christ's prophecies concerning his own 
death. Resurrection. Descent of the Holy Spirit. Fulfill- 
ment. Destruction of Jerusalem. Fulfillment. 



Evidences of Religion. 55 

EXTERNAL EVIDENCE, CONTINUED. 

(4.) The wonderful preservation of the Script- 
ures is further external evidence of their heav- 
enly origin. 

The Jews, from the beginning, have preserved 
the Old Testament with sacred diligence. 

The entire tribe of Levi was charged with the 
custody of the book of the Law. Deut. xxxi, 25, 26. 

Besides the copies in use in the synagogues, 
extra copies were carefully kept in the archives 
of the temple, to which no person was admitted. 
2 Kings xxii, 8 ; Acts xv, 21. 

The manuscripts were transcribed with great 
caution and exactness. The alteration of a let- 
ter would condemn the copy to the flames. 
The Jews recorded the number of words and 
letters in each manuscript, and marked the 
middle letter as a safeguard against corruption. 

The whole of the Old Testament was trans- 
lated from its Hebrew and Chaldee into Greek, 
at Alexandria, nearly three hundred years be- 
fore the Christian era. This translation is called 
the Septuagint, and is still extant. 

What is a third kind of external evidence ? What have the 
Jews done to preserve the Old Testament ? What is said of 
extra copies ? The manuscripts ? When and where was the 
Old Testament first translated into Greek? What is this 
translation called ? What has become of this ? 



56 Theological Compend Improved. 

The Samaritan Pentateuch, still extant, is 
also very ancient, and agrees essentially with 
that of the Jews. 

When we consider the enmity between the 
Jews and Samaritans, this agreement of their 
copies is a strong confirmation of their genu- 
ineness. The autograph MSS. of the Hebrew 
Scriptures are all lost. The oldest extant be- 
long to the eighth and ninth centuries. Yet 
there are circumstances attending their preser- 
vation and transmission, which prove their gen- 
uineness with nearly as much certainty as if 
the first copies were still in existence ; such as, 
(i) The agreement of widely-scattered copies ; 
(2) Of early versions ; (3) Of quotations by early 
writers. The invention of printing is a great 
safeguard of the text : (1; By greatly multiplying 
copies ; (2) By the difficulty in altering print 
with a pen. 

The oldest MSS. of the New Testament, and 
of the Septuagint or Greek versions of the Old, 
are nearly fifteen hundred years old. Of these, 
the Alexandrian is now in the British Museum, 
the Vatican is in the Vatican library at Rome, 
and the Sinaitic, discovered at Mount Sinai, 

What is said of the Samaritan Pentateuch? Do the Samar- 
itan and Jewish copies agree ? What does this prove ? What 
is said of the autograph MSS. ? What of the oldest MSS. ? 



Evidences of Religion. 57 

(1859,) is in St. Petersburgh. Eminent scholars 
have spent their lives in the critical examination 
of these and hundreds of later MSS., and have 
found many minute variations, but a substantial 
agreement. No doctrine of the Church is in 
the least shaken by all the various readings. 
For instance, the important Epistle to the 
Romans, containing four hundred and thirty- 
three verses, has but four various readings wor- 
thy of note, as follows : Chapter vii, 6, " that 
being dead " read, " we being dead to that ;" the 
difference in the Greek is between and e. In 
chapter xi, 6, the latter half of the verse is 
omitted. In chapter xii, 11, " time" should be 
read for " Lord " — the mistake of one letter. 
In chapter xvi, 5, "Asia" should be read for 
" Achaia." 

When, therefore, we read of one hundred and 
twenty thousand various readings noted by Dr. 
Kennicott in the New Testament, we are to un- 
derstand that they are of no significance, so far 
as the meaning is concerned, and we are to re- 
member that in the writings of Terence (six 
pieces only) there are three thousand varia- 
tions, though they have been copied many 
times less frequently. Says Bengel to his 
scholar, " Eat the Scripture bread in simplicity, 

Do they substantially agree? What does Bengel say? 
8 



58 Theological Compend Improved. 

just as you have it, and do not be disturbed if 
here and there you find a grain of sand which 
the millstone may have suffered to pass. If 
the Holy Scriptures, which have been so often 
copied, were absolutely without variations, this 
would be so great a miracle that faith in them 
would be no longer faith. I am astonished, on 
the contrary, that from all these transcriptions 
there has not resulted a greater number of vari- 
ous readings." 

If the Jews had tampered with their Script- 
ures, they would have erased the record of 
their own crimes, idolatries, and rebellions 
against Jehovah. 

There is scarcely a passage of the New 
Testament which is not quoted by the fathers, 
and by other writers of the first three centuries. 

The primitive Christians were divided into 
different sects. These would, of course, pre- 
vent one another from making any alteration 
in the text. 

Observe the wakeful jealousy between the 
Jews and Samaritans ; between the Essenes, 
Sadducees, and Pharisees, and different Chris- 
tian sects in all ages. 

What is said of the fathers, etc. ? Of the primitive Chris- 
tians? How did the existence of different sects tend to pre- 
serve the original text ? 



Evidences of Religion. 59 

It would not be possible for a Calvinist, or a 
Baptist, or a Methodist, or a Unitarian, to alter 
the Bible in the least to suit his sect, without 
being detected and exposed. 

Copies of the New Testament were early dis- 
tributed in various parts of the world. Many 
of these manuscripts are still extant, and essen- 
tially agree with each other. 

During the first and second centuries, as was 
predicted, false Christs, false gospels, and false 
epistles, every-where abounded. Mark xiii, 22 ; 
Luke i, 1 ; Gal. i, 6-9 ; 2 Thess. ii, 2-12 ; 
1 John ii, 18. These were all of short exist- 
ence. 

The integrity of the Holy Scriptures is sub- 
stantiated by evidence tenfold more various, 
copious, and conclusive than that which can be 
adduced in support of any other ancient book, 
even the most highly prized Greek and Latin 
classics. If, therefore, the facts relating to the 
origin, nature, and progress of Christianity are 
not established, nothing in human history can 
be believed. 

Is it so at the present day ? What of the different copies of 
the New Testament that were early distributed ? What pre- 
dictions were to take place during the second and third centu- 
ries? Of what duration were they? What is said of the 
integrity of the Scriptures? 



6o Theological Compend Improved. 

While millions of learned volumes, which 
promised immortality to their authors, have 
sunk into oblivion, the Bible has survived even 
against opposition such as no other book ever 
knew. 

The loftiest pretensions of learning, science, 
and philosophy ; the most malignant arts of 
wit, satire, and scurrility, have been employed 
against the Bible in vain. 

Thousands of times it has been condemned, 
banished, burned. Still it survives, and will 
survive the dissolution of worlds. I Pet. i, 24, 25. 

(B.) INTERNAL EVIDENCE. 

This kind of evidence is found in the con- 
tents of the Bible itself. Such evidence should 
be examined with great caution ; for, if the book 
is really from God, it should be received what- 
ever it may be found to contain. 

1. Consider the harmony of its several parts. 
The Bible is more properly a library than a 
book. It consists of several distinct books 
bound up together. 

What contrast between the Bible and all other learned vol- 
umes ? What has been employed against the Bible ? What 
further ill treatment of it ? What success has this opposition 
had ? In what does the internal evidence of the Bible consist? 
How should we examine such evidence? Why? What is the 
first evidence of this kind ? 



Evidences of Religion. 6 1 

It was written by at least forty different men, 
of a great variety of talents, genius, and learn- 
ing, in various parts of the earth, without con- 
cert, and in different periods of time, occupying 
a space between the extremes of fifteen hun- 
dred years. And yet an entire harmony of 
sentiment pervades the whole. How unlike all 
other writings in this respect ! 

2. The simplicity of its whole design. It has 
one simple and single object from the beginning 
to the end — a history of the redemption of our 
race by yesus Christ. This golden thread binds 
up all the books into unity. 

This uniform object is the more remarkable 
when we consider the great number of writers, 
and the distance between the periods in which 
they wrote. 

In one of the very first chapters of the Bible 
the coming of the Saviour is foretold. And 
from that time sacred history marks out and 
follows the line of succession which conducts to 
Christ. Gen. iii, 15 ; Luke xxiv, 27, 44. 

At the time the Israelites were in Egypt 

What is said of the different writers, etc., of the Bible? 
Is this, their agreement, any thing peculiar ? What is the 
second kind of evidence? What is this uniform design? 
What renders this remarkable ? What is said of the Saviour's 
coming? What of other nations while the Israelites were 
in Egypt? 



62 Theological Compend Improved. 

many other nations existed, at least in embryo, 
whose history is far more important, in every 
respect but one, than is the history of the 
Jews. 

There were the Egyptians, the Assyrians, and 
the Persians. The sacred history neglects them 
all, and confines its whole attention to a body 
of Egyptian slaves ; and why ? Because among 
these slaves there is the ancestor of the coming 
Messiah. 

The numerous sacrifices among the Jews 
were all instituted, and uniformly observed, 
with the same simple design — to familiarize 
the minds of men to the idea of something 
more than penitence to atone for sin. They 
all point to Christ, the Lamb of God. John 
i, 29. 

The nation from which the promised Saviour 
is to come is followed in its various difficulties 
and adventures, until it becomes finally estab- 
lished in the country where the Messiah is to 
appear, and then it is left. 

There could be no stronger proof that the 

What nations were there ? Does sacred history make any 
distinction? Why? What further remarkable? What de- 
sign is found in the Jewish sacrifices? To whom do they 
point ? What of the nation from whom the Messiah was to 
come ? What does all this prove ? 



Evidences of Religion. 63 

Bible has the history of Christ for its one great 
object. 

3. The. Bible is in harmony with the light of 
nature. This is a fundamental point, and should 
be well observed. 

It is unanswerably proved by Bishop Butler in 
his Analogy, that all the objections against Chris- 
tianity may be just as strongly urged against the 
constitution and course of nature, which all, ex- 
cept the Atheists, admit proceeds from God. 

The Bible is not the only source of religious 
knowledge. Nature and Providence have a 
voice on this subject. Psa. xix ; Rom. i, 20. 

The light of nature, however, when compared 
with that of revelation, is like the light of the 
moon or a star, when compared with that of 
the sun. 

The Bible never eclipses inferior lights, ex- 
cept by its superior luster. Instead of closing 
our eyes to the manifestations of God, as given 
us in nature, it makes us see them more clearly. 
Psa. xix, 1-8. 

Nature suggests that the Author of our being 

What is the third kind of evidence ? What is said of But- 
ler's Analogy ? What other source is there of religious knowl- 
edge? What Scripture proves this ? How may the different 
lights be compared ? Does the Bible oppose or aid the light 
of nature ? 



64 Theological Compend Improved. 

is most benevolent in his character. The Bible 
corresponds — "God is love? i John iv, 8, 16. 

All nature represents him as most decided 
and efficient in his government ; frowning upon 
sin with an awful severity of judgment. The 
Bible corresponds — " God is a consuming fire? 
is as a consuming fire to the wicked. Heb. xii, 
29 ; x, 27 ; 2 Thes. ii, 8. Compare Deut. iv, 
24 ; ix, 3. 

"The Lord reigneth, let the earth rejoice? 
" The Lord reigneth, let the people tremble? 
Psa. xcvii, 1 ; xcix, 1. 

Thus the Bible reveals the same principles 
of moral government that are revealed by na- 
ture, only in a stronger light. 

And, in addition, it discloses other truths, 
still more valuable to us. It teaches us that 
God is holy, that man is immortal, that sin is an 
infinite evil, which can be forgiven only through 
faith in Jesus Christ. 

In what instance do nature and the Bible correspond? 
Another? What texts of Scripture illustrate these two doc- 
trines? How does the Bible differ from nature as to the prin- 
ciples of moral government? Does the Bible disclose any 
important truths that nature does not? 



Evidences of Religion. 65 

(C.) EXPERIMENTAL EVIDENCE. 

This kind of evidence is the most convincing 
of all. It is found in its moral power over the 
human heart. The Bible is known by its fruits. 

To illustrate : Suppose a dreadful plague 
should break out in the city of New York, and 
spread throughout the United States, carry- 
ing consternation and death into thousands of 
families. 

After raging for several months, intelligence 
is brought from China of a certain plant that 
has there been found, and proved to be a rem- 
edy for this disease. 

Our government concludes to send a ship for 
a supply of the article, and our citizens every- 
where are waiting with anxiety the ship's re- 
turn ; at length she arrives, and the article is in 
full circulation. 

Now, the question is, What will interest our 
people most ? Will it be an examination of the 
evidence there may be that the ship has actually 
been to China, or that her lading consists of the 
identical article for which she was sent ? Will 
they not be more anxious to know whether this 
medicine will cure ? 

What is the third class of evidence ? In what does it con- 
sist ? Of what importance is it ? What illustration is given ? 
9 



66 Theological Compend Improved. 

Suppose an individual interested in the con- 
tinuance of the disease should pronounce it all 
an imposition. " Stop," he might say, " how do 
you know that this is a real remedy ? That 
ship never came from China. The officers and 
crew have united in a deception. Examine her 
papers, and you will find it a delusion." 

Now, would the mass be influenced by such 
objections ? No. Their reply would be, " We 
leave all this with the custom-house officers. At 
present we have no time to inquire into these 
matters. This medicine has cured thoitsands. 
It is now curing thousands more. Nay, we were 
sick, and it has cured us. Our neighbors and 
friends are dying, and there is nothing else to 
try." 

Thus, we rely upon the evidence we have. It 
is direct. It is sufficient. We have reason to 
believe the medicine will cure. This would be 
the substance of their reply, and they who would 
be saved from sin should do the same. 

Wherever we open the sacred volume we find 
some direction, which, if properly observed, 
would make us good citizens, good neighbors, 
good friends, and good men. 

In examining this subject how should we proceed, if we 
would be saved ? What useful directions does the Bible con- 
tain? 



Evidences of Religion. 67 

Wherever it has been received and obeyed, 
the most beneficial effects have followed. 

Every nation, of every age through which it 
has descended to us, has been blessed by it. 

The brightest spots upon the globe, in every 
view, intellectual, social, civil, moral, and relig- 
ious, have ever been those where the Bible has 
been most honored and obeyed. 

Wherever Christian missionaries have gone, 
the most barbarous nations have become civil- 
ized and saved. 

The ancient inhabitants of Germany, Hun- 
gary, Denmark, Sweden, Britain, and Ireland, 
as also those of North and South America, the 
East and West Indies, Greenland, South and 
W T est Africa, etc., are all illustrious monuments 
of the blessed effects of the Bible. 

Another effect which the Scriptures produce 
wherever they are duly respected, is resigna- 
tion and peace in view of death. This is an 
honest hour. 

While the most noted unbelievers often re- 
nounce their systems of infidelity, and thereby 

Has this been realized where the Bible has been received? 
What is said of every nation, etc. ? Which are the brightest 
spots on the globe? Of what benefit have Christian mission- 
aries been? What monuments exist of the good effects of 
the Bible ? What effect does it produce in view of death ? 
What contrast between the believer and unbeliever? 



68 Theological Compend Improved. 

show their insincerity, the -Christian believer is 
more than ever attached to the book that reveals 
to him eternal life. 

Another manifestation of the good effects of 
the Bible is the treatment it receives from im- 
moral men. 

Where do we hear the Bible contemned, and 
its authority spurned ? It is among the igno- 
rant and vicious. 

Where does it receive unmeasured insult and 
scorn, but in gambling houses, tippling houses, 
and other vile places ? 

Who are they that sneer about the indelica- 
cies of the Bible, but those whose imagination 
and heart are found disposed to such things ? 

As, therefore, all unbelief has a moral cause 
in the depraved heart rather than intellectual 
cause in not satisfying the human reason, it is 
wiser to apply the pungent truths of Christian- 
ity to the hearts of unbelievers than to dispute 
about its evidences. Psa. xiv, I ; John ix, 27. 

In examining the subject of its evidences 

What other proof of the good effects of the Bible ? Where 
do we hear the Bible contemned ? Where does it receive in- 
sult, etc. ? Who sneer about its indelicacies ? Should we 
be inclined to dispute with unbelievers ? Why ? In examin- 
ing the evidences of Christianity, what question should be 
asked ? 



Evidences of Religion. 69 

ourselves, we should, first of all, ask the ques- 
tion, " Am I willing to become all that Chris- 
tianity requires, provided it can be proved to be 
from heaven ? " Whoever can answer this ques- 
tion in the affirmative will find every obstruc- 
tion to the fullest faith removed. 

Our confidence in the truths of revealed re- 
ligion is almost exactly proportioned to the 
fidelity with which we do our duty. John vii, 17. 

If we lay aside our duties, darkness and doubt 
will be our experience. Return to duty, and 
light forjhe intellect and peace for the heart 
will come back together. 

Finally, there is not in all the world a par- 
ticle of evidence against the claim of the Script- 
ures to Divine inspiration. 

" What none can prove a forgery may be true ; 
What none but bad men wish exploded must." 

(D.) COLLATERAL EVIDENCES. 

I. The influence of the Bible in the formation 
of the noblest characters in the world's annals. 

What would be the result ? Should we consent ? To what 
is our confidence in the Bible proportioned ? What is the 
result of neglecting duty ? Of returning to it ? Is there any 
evidence against the scriptural claim to Divine inspiration? 
What says the poet ? What influence has the Bible in form- 
ing noble characters? 



/o Theological Compend Improved. 

Examples : " I have read the Bible morning, 
noon, and night, and have ever since been the 
happier and better man for such reading." — 
Edmund Burke. 

" The Bible is the best book in the world. 
It contains more of my little philosophy than 
all the libraries I have seen." — John Adams, 
the second President of the United States, to 
Thomas Jefferson, the third President. 

" There is no book like the Bible for excel- 
lent learning, wisdom, and use." — Sir Matthew 
Hale, Chief-Justice of England. 

" Read the Bible, read the Bible !"— The dy- 
ing words of William Wilberforce. 

" The Bible is equally adapted to the wants 
and infirmities of every human being. No other 
book ever addressed itself so authoritatively and 
so pathetically to the judgment and moral sense 
of mankind." — Chancellor James Kent. 

" A stream where alike the elephant may 
swim and the lamb may wade." — Gregory the 
Great. 

" I gratefully receive and rejoice in the light 
of revelation, which has set me at rest in many 
things, the manner whereof of my poor reason 
can by no means make out to me." — John 
Locke, the Philosopher. 

What examples? 



Evidences of Religion. 71 

" The Bible is indeed among books, what 
the diamond is among stones — the precious- 
est, and ,the sparklingest ; the most apt to 
scatter light, and yet the solidest and the most 
proper to make impressions." — Robert Boyle, 
the Christian Philosopher. 

" The most learned, acute, and diligent stu- 
dent cannot, in the longest life, obtain an entire 
knowledge of this one volume. The more 
deeply he works this mine, the richer and 
more abundant he finds the ore. There is 
but one . book — the Bible." — Sir Walter 
Scott. 

" I have regularly and attentively read the 
Holy Scriptures, and am of the opinion that 
this volume, independently of its Divine origin, 
contains more true sublimity, more exquisite 
beauty, more pure morality, more important 
history, and finer strains both of poetry and 
eloquence, than could be collected from all other 
books." — Sir William Jones, the great Orient- 
al scholar. 

" The most wonderful volume in existence is, 
beyond doubt, the Bible." — Professor O. M. 
Mitchell, LL.D., the Astronomer and patri- 
otic General. 

" Tell the prince that this (a costly copy of 
the Bible) is the secret of England's great- 



72 Theological Compend Improved. 

ness." — Queen Victoria's message to an Afri- 
can prince who sent an embassy to learn the 
secret of Britain's power. 

2. The homage of eminent persons to the 
Bible : 

" It is the Bible, the Bible itself, which com- 
bats and triumphs most efficaciously in the war 
between incredulity and belief." — Monsieur F. 
P. G. Guizot, the Statesman and Historian.. 

" I call that, apart from all theories about it, 
one of the grandest things ever written with 
pen. A noble book ! All men's book ! " — 
Thomas Carlyle on the Book of Job. 

"Above all, the pure and benign light of 
Revelation has had a meliorating influence 
on mankind, and increased the blessings of 
society." — George Washington. 

"I do not believe human society, including 
not merely a few persons in any state, but whole 
masses of men, ever has attained, or ever can 
attain, a high state of intelligence, virtue, se- 
curity, liberty, or happiness without the Holy 
Scriptures." — William H. Seward. 

" I have read it through many times. I now 
make a practice of going through it once a 
year. It is a book of all others for lawyers as 
well as divines. I pity the man who cannot 

What instances of the homage of eminent men ? 



Evidences of Religion. 73 

find in it a rich supply of thought and rules of 
conduct." — Daniel Webster. 

" I find more sure marks of authenticity in 
the Bible than in any profane history what- 
ever." — Sir Isaac Newton, the Philosopher and 
Astronomer. 

"I know the Bible is inspired, because it 
finds me at greater depths of my being than 
any other book." — S. T. Coleridge. 

"Thy creatures have been my books, but 
thy Scriptures much more." — Lord Bacon. 

"Christ proved that he was the Son of the 
Eternal by his disregard of time. All his doc- 
trines signify only, and the same thing, eter- 
nity."— Napoleon Bonaparte. 

3. The admissions of skeptics respecting the 
Bible :— 

"I confess to you that the majesty of the 
Scriptures strikes me with admiration, as the 
purity of the Gospel hath its influence on my 
heart." — Jean Jacques Rousseau. 

" I have always said, and always will say, that 
the studious perusal of the sacred volume will 
make better citizens, better fathers, and better 
husbands." — Thomas Jefferson. 

" I defy you all, as many as are here, to pre- 
pare a tale so simple and so touching as the 

Admissions of skeptics? 
10 



74 Theological Compend Improved. 

tale of the passion and death of Jesus Christ, 
whose influence will be the same after so many 
centuries." — Denis Diderot, the French 
Atheist. 

" View it in what light we may, the Bible is a 
very surpassing phenomenon. Men rest on 
this their dearest hopes. It tells them of God 
and of his blessed Son, of earthly duties and 
heavenly rest." — Theodore Parker, the Pan- 
theist. 

4. The remarkable spread of Christianity 
against the opposition' of all the world by so 
weak an agency as a few unlearned disciples, 
without the prestige of rank, the influence of 
wealth, or the aid of the civil power. 

5. The present fundamental relation of Chris- 
tianity to the world's arts, sciences, liberties, 
laws, and progress, especially the fact that the 
most Christian nations are the most advanced 
in intelligence and power, demonstrates that the 
system is adapted to secure man's highest hap- 
piness in this world. 

What of the spread of Christianity? What relation to 
human progress ? 



PART II. 

DOCTRINES OF CHRISTIANITY 



I. EXISTENCE OF GOD. 

THE Divine authority of the Scriptures 
having been established, we will next ex- 
amine them in reference to the doctrines they 
contain. 

The doctrine which the first sentence of the 
Bible unfolds is, that there is a God, the 
Creator of all things. Gen. i, i. 

The belief of this doctrine is the first and 
fundamental principle of all true religion, 
and therefore demands our earliest considera- 
tion. Heb. xi, 6. 

The inspired writers assume this doctrine 
as a truth known and admitted. Hence they 
do not enter into any formal proof of it. 

With what purpose should we next examine the Scriptures ? 
What doctrine is first taught ? Do the inspired writers enter 
into any formality in teaching this doctrine? Why? 



76 Theological Compend Improved. 

The existence of God is proved by our own 
existence, and the existence of what is seen 
around us, as well as from what the Scriptures 
declare. 

All things which are seen began to exist. 
Now, they either created themselves, came into 
existence by mere chance, or were created by 
some other being. 

But self-creation is a contradiction, for it 
supposes that a being can act before it exists, 
or that an effect is the cause of itself. Hence 
to write matter with a capital M and call it God 
relieves no difficulty, while it raises many. 

Creation by chance is absurd ; for to say 
that a thing is produced, and yet that there is 
no cause of its production, is to say that some- 
thing is effected when it is effected by nothing ; 
that is, not effected at all. 

All things, then, which do appear, must have 
been created by some other Being — that Being 
is God. Gen. i, I ; Acts xiv, 1 5 ; xvii, 24 ; 
Heb. iii, 4 ; xi, 3. 

The design, also, discoverable in the consti- 
tution, harmony, and government of the visible 
universe, proves the being of God. 

How is the existence of God proved, aside from the Script- 
ures? What is said of that existence? Of self-creation? 
Of creation by chance ? What then ? What of design ? 



Doctrines of Christianity, 77 

The marks of design are too obvious to be 
denied. Design implies a designer ; and the 
designer must exist prior to the things designed. 
This Designer is called God. 

If the modern theory of the evolution of 
men and animals from some germ were true, 
there must be a Creator of this germ. Evolu- 
tion implies an Evolver. This must be God. 

Hence the works of creation prove the ex- 
istence of God. Psa. xix, 1 ; xcv, 3-5 ; c, 3 ; Isa. 
xl, 12 ; Zech. xii, 1 ; Acts xvii, 24; Rom. i, 20. 

The existence of life on the earth is proof 
of an intelligent Creator. Geology carries us 
back to a period when this earth, just cooled 
from its condition of a molten mass, had not 
the first trace of life. No such trace can be 
found in the oldest or fire-made rocks. But in 
the water-deposited rocks just above them the 
first traces of organic life is found. The gulf 
between dead matter and organic life is infinite- 
ly broad. It can be bridged, not by any natural 
law, but only by the intervention of an act of 
omnipotent power in creation. In the geologic 
epochs there are several such points where old 
races are destroyed and new ones introduced so 
different from the former that they could not be 

Of theory of evolution ? What of works of creation ? Ex- 
istence of life ? What of geology ? 



y8 Theological Compend Improved. 

derived from them, and hence they must have 
been direct creations. 

This doctrine has further evidence of its truth 
in what are called the events of providence. 
Exod. v, I ; vii, 12 ; viii, 16, 22 ; xiv, 3, 29 ; 
xviii, 10 ; xx, 18, 22 ; xxix, 46 ; Deut. iv, 32-39 ; 
Psa. ix, 16. 

The name of God signifies the good Being, 
and is applicable, in a subordinate sense, to 
other beings. Deut. x, 17; Psa. xcvii, 7; Isa. 
xli, 23 ; John x, 35 ; 1 Cor. viii, 5. 

This name, however, is given to the Author 
of our existence by way of eminence ; and he 
only is entitled to the name. Deut. vi, 4 ; 1 Cor. 
viii, 4-6. His most appropriate name is 
Jehovah, which is not an accidental name, 
destitute of significance, but a name adopted 
by God himself, and " set in Israel " to express 
the mystery of his being. It is usually trans- 
lated Lord in the Old Testament, so that the 
memorial name is not noticed by the English 
reader. Exod. iii, 14, 15 ; Psa. lxxxiii, 18; Isa. 
xxvi, 4. It denotes eternal existence. The 
Hebrews had it in such reverence that they did 
not pronounce it. Rev. i, 8 ; iv, 8 ; xi, 17. 

Of Providence ? Texts. What does the term God signify ? 
Is it applicable to other beings ? What of his name Jehovah ? 
Word Lord? How did the Hebrews regard it? 



Doctrines of Christianity. 79 

Believers in a personal God, the Author of 
revelation, distinct from the natural world, over 
which he. presides, are called Theists.* Be- 
lievers in a personal God, who has not spoken 
to man by a supernatural revelation, are called 
Deists. They who deny the distinct personal- 
ity of God and identify him with the universe 
are Pantheists. Some of these hold that mat- 
ter is the only substance which exists, and are 
Materialist Pantheists. Others deny the 
existence of matter, and resolve all things into 
ideas. These are Idealist Pantheists. With 
the Pantheist human personality and moral ac- 
countability are illusions. If man is only a 
part of God, he cannot sin. Those who deny 
the existence of God are called Atheists. All 
who are not Theists reject the Bible as God's 
revealed will. Deism, Pantheism, and Atheism 
are each of them a credulity of the greatest kind, 
however they may be disguised in the garb of 
philosophy, equally degrading to the under- 
standing and to the heart. Psa. xiv, 1 ; x, 4 ; 
lxxxii, 5 ; Job xxi, 14, 15. 

Who are called Theists? Deists? Pantheists? Material- 
ists ? Idealists ? Atheists ? 

* The words Theism and Deism are radically the same, 
but a practical distinction has arisen. Theism is properly the 
faith of Reason preceding revelation ; while Deism is faith in 
Reason, contesting revelation. 



80 Theological Compend Improved. 

II. ATTRIBUTES OF GOD. 

The attributes of God are the several quali- 
ties or perfections of the Divine nature ; or, in 
other words, the different parts of his character. 
These are called attributes because God attrib- 
utes them to himself, and perfections because 
they are the several representations of that one 
perfection, which is himself. 

These attributes are divided into two classes, 
the natural and the moral. 

The natural attributes are those qualities 
which do not immediately include the notion of 
moral action, being independent of the will. 

The moral attributes are those which give 
worthiness to all his perfections, rendering him 
infinitely lovely. They involve an exercise of 
the will. As a man does not will to be six feet 
high, but does will to be honest, so God does 
not will to be eternal, but he does will to be 
just. If this is not so, God has only natural 
attributes, and is destitute of a moral character. 

1. NATURAL ATTRIBUTES. 

As to the nature or substance of God the 
testimony of Scripture is most definite. John 
iv, 24 ; 2 Cor. iii, 17. 

What are the attributes of God ? Why so called ? How 
classified ? What of the Natural ? 



Doctrines of Christianity. 81 

1. His unity stands first among his natural 
attributes. God is one. Deut. iv, 35 ; vi, 4 ; 
xxxii, 39.; 2 Sam. vii, 22 ; 2 Kings xix, 15 ; 
Isa. xliv, 6, 8 ; xlv, 5 ; John xvii, 3 ; 1 Cor. 
viii, 4, 6; Eph. iv, 6; 1 Tim. i, 17; James 
ii, 19. 

Dualism is the belief that there are two an- 
tagonistic and eternal deities, one good and the 
other evil. Their worship involves the con- 
fusion of all moral distinctions. 

Polytheism, or a plurality of gods, is a most 
dangerous error, since it involves the worship 
of bloody and impure conceptions of the im- 
agination, which by a law of our nature as- 
similates the worshiper to the object wor- 
shiped. 

2. Eternity, past and future existence with- 
out end. Deut. xxxiii, 27 ; Psa. xc, 2 ; xciii, 2 ; 
cii, 24, 27 ; Isa. xliv, 6 ; lvii, 15 ; Heb. i, 12 ; 
I Tim. i, 1 7 ; Rev. i, 4, 8. 

3. Omnipresence, existence every-where, not 
by an extension of parts, but by his essential 
being. 1 Kings viii, 27 ; Psa. exxxix, 7-10 ; Jer. 
xxiii, 23, 24 ; Eph. i, 23. " Tell me where is 
God/' said an atheist to a child. " I will," said 
the child, " if you will tell me where he is not." 

What texts prove his Unity ? What is Dualism ? Poly- 
theism? What texts prove his eternity? Omnipresence? 
11 



82 Theological Compend Improved. 

4. Omniscience, or the knowledge of all things 
and all events. 2 Chron. xvi, 9 ; Job xxxiv, 21, 
22 ; xxxvii, 16 ; Psa. cxxxix, 1-6 ; cxlvii, 5 ; Pro v. 
xv, 3, 1.1 ; xxiv, 11, 12; Isa. xl, 28; xlii, 9; 
Ezek. xi, 5 ; Dan. ii, 22; John xxi, 17; Acts 
i, 24 ; xv, 18 ; Heb. iv, 13 ; 1 John iii, 20. This 
attribute includes what has been called the pres- 
cience or foreknowledge of God. These terms, 
however, as applied to God, are improper. They 
are applicable only to finite intelligences. With 
Jehovah nothing, strictly speaking, is future or 
past, but what he knows he knows as it is and 
not as it will be. Duration, past and future, is 
a framework within which all human thinking 
must be done. There is no such limitation to 
God's intelligence. There is no succession of 
thought, nor logical processes with him. He 
sees all truths intuitively. Heb. iv, 13. 

The mere knowledge of God influences noth- 
ing, nor changes the nature of things in any 
wise ; for the plain reason, that it is knowl- 
edge, and NOT INFLUENCE, NOR CAUSATION. 

Some actions are necessary, such as breathing 
and sleeping, and others are free, and as such 
they are known of God. Had any thing been 

Omniscience ? What is said of prescience ? Of Divine 
knowledge? Has his knowledge any influence on our ac- 
tions ? What of necessity and free actions ? 



Doctrines of Christianity. 83 

otherwise than it is, his knowledge of it would 
have been otherwise. Knowledge takes its 
form from the act, and not the act from the 
knowledge, as the impression from the seal and 
not the seal from, the impression. How God 
knows the future decisions of a free agent is to 
us a mystery, as are all the perceptions of the 
Infinite mind. Job v, 9 ; xxvi, 14 ; Isa. lv, 8, 9; 
Psa. cxxxix, 6 ; Rom. xi, 33, 34. 

5. Omnipotence, or power to do any thing 
which is not in its nature absurd or repugnant to 
his nature. Gen. xvii, 1 ; Job ix, 12 ; Isa. xxvi, 4 ; 
xliii, 13 ; Jer. xxvii, 5 ; xxxii, 17 ; Dan. iv, 35 ; 
Matt, xix, 26 ; Rev. i, 8 ; xix, 6. 

This attribute is represented in a variety of 
ways, for the twofold purpose of awing and 
controlling the wicked, and of affording strength 
and consolation to the righteous. Psa. 1, 21, 22 ; 
Rom. iv, 20, 21 ; viii, 31. 

6. Immutability. This attribute is indi- 
cated in his august and awful title, "I Am? 
Exod. hi, 14; John viii, 58. Compare Num. 
xxiii, 19; 1 Sam. xv, 29; Job xxiii, 13; Psa. 
cii, 27 ; Isa. xxvi, 4. (The Hebrew reads Rock 
of Ages.) Mai. hi, 6; James i, 17. 

Difference between Divine and human knowledge ? Om- 
nipotence ? How is this attribute represented? For what 



84 Theological Compend Improved. 

His Immutability is also inferred from the 
general order of nature : the revolution of the 
heavenly bodies, the succession of seasons, 
the laws of animal and vegetable production, 
and the perpetuation of every species of being. 
This attribute is not to be so interpreted as 
to signify that his operations admit of no 
change or contrariety under any circumstances 
whatever. Exod. xxxii, 14 ; Ezek. xviii, 20-30. 

He creates and he destroys ; he loves and he 
hates, etc. These are the proofs, not of change 
in God, but of unchanging principles. 

His Immutability qualifies him as the Supreme 
Ruler of all, as all things in the kingdoms of 
nature and grace are governed by fixed laws. 
Were it otherwise, there would be no security 
for any thing, nor any uniform course of nature. 

This attribute in God is the grand source of 
terror to the impenitent, and of encouragement 
to such as are of contrite hearts. Psa. 1, 21, 22 ; 
Rom. ii, 2-1 1 ; iv, 20, 21 ; 1 Thess. v, 24. 

7. Invisibility. Exod. xxxiii, 20-23 ; John 
i, 18 ; Col. i, 15 ; 1 Tim. vi, 16 ; Heb. xi, 27. 

8. Incomprehensibility. He cannot be 

From what is this attribute inferred ? How should it be 
interpreted? How proved? How does God govern all 
things ? Of what is this attribute the grand source ? In- 
visibility ? Incomprehensibility? 



Doctrines of Christianity. 85 

grasped by any finite conception. Job xi, 7, 8 ; 
xxvi, 14; xxxvi, 26; xxxvii, 23; Psa. cxlv, 3; 
Rom. xi,33. 

2. MORAL ATTRIBUTES. 

1. The wisdom of God. This stands first 
among his moral attributes. It is partly natural 
and partly moral, being a compound of knowl- 
edge and benevolence. 

This perfection is proved from the works of 
creation, providence, and redemption, and from 
express declarations of Scripture. Exod. xxxiv, 6; 
Psa. civ, 24 ; Prov. iii, 19 ; viii, 14 ; Jer. x, 12 ; 
Dan. ii, 20; Rom. xi, 33 ; 1 Cor. iii, 19; Col. 
ii, 3 ; Jude 25 ; Rev. v, 12. 

2. Goodness, or benevolence, is God's dis- 
position to communicate the highest happiness. 
It is proved in the same manner as wisdom. 
Exod. xxxiv, 5 ; Psa. xxxiii, 5 ; Iii, 1 ; cvii, 8 ; 
cxix, 68 ; cxlv, 7, 9 ; Matt, xix, 17 ; James i, 17. 

3. Holiness, or his perfect absolute purity 
and rectitude of nature. The evidence of this 
is found in uniform treatment of all moral 
beings, and also in his word. Exod. xv, 11 ; 
Lev. xi, 44 ; Josh, xxiv, 19 ; Psa. xxii, 3 ; cxi, 9 ; 
cxlv, 17 ; Isa. vi, 3 ; 1 Pet. i, 15, 16 ; Rev. xv, 4. 

What is God's wisdom ? How proved ? Goodness ? Proof? 
Holiness? Proof? 



86 Theological Compend Improved. 

4. Justice, the expression of holiness by- 
actions, or his disposition to render unto all 
their dues. This is proved from its display in 
the moral world, and from the Bible. Exod. 
xxxiv, 6 ; Deut. xxxii, 4 ; Neh. ix, 13; Job viii, 3 ; 
Psa. lxxxix, 14; Isa. xlv, 21 ; Rev. xv, 3. 

5. Mercy denotes his disposition to pity the 
miserable, and especially to forgive those who 
have done him wrong. Since it depends upon 
the existence of sin, it is not an essential attri- 
bute, but a stream flowing from goodness. It 
is argued from the gift of his Son, the provision 
of the means of grace, and the Scriptures. 
Exod. xxxiv, 6, 7 ; Num. xiv, 18 ; Deut. iv, 31 ; 
Psa. lxii, 12 ; lxxxvi, 15 ; c, 5 ; ciii, 8 ; cxvi, 5 ; 
cxxxviii, 8 ; Lam. iii, 22 ; Jonah iv, 2 ; Micah 
vii, 18 ; Rom. viii, 32 ; 2 Cor. i, 3 ; Eph. ii, 4. 

6. Truth, or perfect veracity. His faithful- 
ness in accomplishing his predictions, in ful- 
filling his promises, and in executing his threat- 
enings, is evidence of this perfection. It is also 
declared in his word. Exod. xxxiv, 6 ; Num. 
xxiii, 19 ; Deut. xxxii, 4 ; Psa. c, 5 ; cxlvi, 6 ; 
Isa. xxv, 1 ; 2 Tim. ii, 13 ; Titus i, 2 ; Rev. 
xv, 3. 

What is God's justice? Proof? His mercy? How 
argued? Truth? Proof? 



Doctrines of Christianity. 87 

III. THE TRINITY. 

By the Trinity is meant the union of three 
persons in one Godhead ; the Father, the Son, 
and the Holy Ghost. Matt, hi, 16, 17 ; xxviii, 19; 
John xiv, 16, 17, 26; xv, 26; 2 Cor. xiii, 14; 
Eph. ii, 18 ; Heb. ix, 14 ; 1 Pet. i, 2 ; 1 John v, 7. 

Nearly all the pagan nations of antiquity ac- 
knowledged a trinity, which is no mean evi- 
dence in favor of the truth of this doctrine. 

Almost the whole Christian world agree here, 
however they may differ in other points — the 
Episcopalians, Presbyterians, Methodists, Bap- 
tists, Lutherans, Independents, Congregation- 
alists, Moravians, Waldenses, and many other 
smaller sects, together with the extensive 
Churches of Greece and Rome. 

The chief, if not the only, objection brought 
against this doctrine is, that it is absurd and 
contradictory. But it is not so, any more than 
the doctrine is which teaches His eternal ex- 
istence. 

It is, indeed, a mystery, and must necessarily 
remain such to us. Its incomprehensibility, 
however, proves nothing but that we are finite 
beings, and not God. 

What is meant by the Trinity? What is no mean evidence 
of this? How do Christians agree here? The chief objec- 
tion ? Is this doctrine a mystery? What does it prove? 



88 Theological Compend Improved. 

The doctrine involves no absurdity or con- 
tradiction; for, independent of the Scriptures, 
it has reason and analogy on its side. 

Take, for instance, the sun in the firmament, 
and you will find that it is three in one. There 
is the round orb, the light, and the heat. Each 
of these we call the sun. 

When you say the sun is almost nine hun- 
dred thousand miles in diameter, you speak of 
the round orb ; when you say that the sun is 
bright, you mean the light ; when you say that 
the sun is warm, you mean the heat. 

The orb is the sun, the light is the sun, and 
the heat is the sun ; they all mean different 
things, and still there is but one sun. 

Again, let us look into ourselves, and we 
shall find further illustration of the same truth. 
Every man living is an example of a trinity and 
unity in his own person. He has a soul, a 
rational mind, and a body, and we call each by 
the same name, man. 

When we say man is immortal, we mean his 
soul ; when we say the man is learned, we mean 
his mind ; when we say the man is sick, or 
dead, we mean his body. Each of these we call 
the man. They are all different from each other, 
and yet there are not three men, but one man. 

Has it any analogy ? Repeat a few of these. 



Doctrines of Christianity. 89 

Even in the very mind itself we discover a 
kind of trinity. There is the judgment, the 
memory > and the imagination ; three faculties, 
each of which we call mind. The office of each 
is distinct ; the imagination invents ideas, the 
memory retains them, and the judgment com- 
pares and decides. Now each is called mind, 
yet there are not three minds, but one mind. 

Further proof of the Trinity is to be found in 
a remarkable peculiarity in the Hebrew lan- 
guage, which peculiarity has not its parallel in 
any other language. 

The very first and most usual appellation of 
Deity in the original Scriptures is Elohim. 
That this word is plural is certain not only from 
its form, but also by its being often joined with 
other words in the plural number. 

The first instance occurs in the very first 
sentence of the Bible, and in at least two thou- 
sand five hundred other places. 

This peculiarity of idiom is supposed to have 
originated in a design to intimate a plurality in 
the nature of Deity, and thus excite and pre- 
pare the minds of men for the full declaration 
of this mystery which God intended to make. 

What further proof ? What of the word Elohim ? Where 
does this word occur? In what is this peculiar idiom sup- 
posed to have originated ? 
12 



go Theological Compend Improved. 

No other reason of this peculiarity can be 
given ; and, although it is not relied on as suf- 
ficient proof, yet, as the doctrine appears else- 
where, it is at least an important auxiliary. 

Although the strongest temptation of the 
patriarchs and of the Hebrews was to embrace 
the prevailing polytheism, yet God revealed 
himself to them by a plural name, when the 
singular name Jehovah was better befitting 
monotheism. Hence we infer that the plural 
name was chosen in order to foreshadow the 
future revelation of the Trinity, of which Je- 
hovah is one of the persons. There must have 
been some weighty reason for so great a risk to 
faith in the unity of the Godhead. 

The form of the priestly blessing (Num. 
vi, 24-26) is threefold, like the apostolic bene- 
diction. 2 Cor. xiii, 14. 

The three persons in the Godhead, though 
distinct, are not separate. This is the case 
with the body and soul of man while he lives in 
this world, as it is also with the faculties of the 
mind. 

As in the material sun, the light and the heat 
proceed from the orb, yet the three are of the 

Is this sufficient proof of the doctrine? What is said of the 
priestly blessing ? Are the three persons in the Godhead both 
distinct and separate? How do you illustrate? 



Doctrines of Christianity. 91 

same duration ; so in the Deity, the Son and 
the Spirit proceed from the Father, yet they are 
all of the same duration. 

The same attributes and acts, in the Script- 
ures, are ascribed to each of the three persons, 
without distinction. Eternity. Deut. xxxiii, 27 ; 
Heb. i, 8 ; ix, 14. Omnipresence. Jer. xxiii, 24 ; 
Psa. cxxxix, 7 ; Matt, xviii, 20. Omniscience. 
Acts xv, 18 ; John xxi, 17 ; 1 Cor. ii, 10. Om- 
nipotence. Gen. xvii, 1 ; Matt, xxviii, 18 ; Rev. 
xi, 11. Wisdom. Dan. ii, 20; Col. ii, 3; Eph. 
i, 17. Inspiration. 2 Tim. iii, 16 ; 1 Pet. i, 1 1 ; 
2 Pet. i, 21. Sanctification. i Thess. v, 23; 
Heb. xiii, 12 ; 1 Pet. i, 2. The act of Crea- 
tion. Gen. i, 27 ; Job xxxiii, 4 ; John i, 3. Gift 
of Life. Acts xvii, 25 ; 2 Cor. iii, 6 ; Col. iii, 4. 

In a word, all divine operations are attributed 
to the same adorable Trinity. See 1 Cor. xii, 6 ; 
Col. iii, 11. 

The word " trinity " does not occur in" the 
Scriptures any more than the words omnipres- 
ence, ubiquity, etc. The doctrines, however, 

Are the same things in Scripture attributed to the several 
persons? What texts attribute eternity to each? Omni- 
presence ? Omniscience ? Omnipotence ? Wisdom ? In- 
spiration? Sanctification? Creation? Gift of Life? Are 
not all attributed to the three ? Does the word trinity occur 
in the Bible ? 



92 Theological Compend Improved. 

which these terms express are none the less 
scriptural on this account. 

In theology, the five books of Moses are 
called the Pentateuch, and the ten command- 
ments the Decalogue. These books and laws 
are no less real because the terms by which 
they are known are not scriptural. 

The disciples were first called Christians at 
Antioch, A. D. 42 or 43. But they were cer- 
tainly as real Christia?is long before this name 
was given them as they were afterward. 

The principal errors respecting the Trinity are : 

1. Sabellianism and modern Quakerism, that 
there is but one Person manifesting himself in 
three influences, operations or offices. This doc- 
trine preserves the divinity of the Son and the 
Holy Ghost at the expense of their personality. 

2. Swedenborgianism, that there are three 
essences in one Person — Jesus Christ. This 
asserts the Supreme Deity of the Son at the 
expense of the personality of the Father and 
the Spirit. 

3. Arianism denies the Trinity by making 
the Son and Spirit exalted creatures of God. 
Their personality is preserved at the expense of 
their divinity. Modern Unitarianism, or so- 
ls it then proper to use the term ? Illustrate. What three 

errors respecting the Trinity? 



Doctrines of Christianity. 93 

called liberal Christianity, regards the Holy 
Spirit as an influence, and Jesus Christ as a 
mere man, the son of Joseph, of high moral 
excellence, which it is possible for us to equal, 
or even excel. 

IV. JESUS CHRIST. 

Although the Scriptures which treat of the 
character of Jesus Christ have not the form of a 
regular system, yet, when collected, they pre- 
sent us with three particular classes, each of 
which supports its corresponding proposition : — 

I. The first class sustains the following prop- 
osition, namely, yesns Christ is verily and 
truly man. 

The following are a few of the passages of 
this class : — The Son of man, eighty times ; 
made flesh, John i, 14 ; made of woman, Gal. 
iv, 4 ; likeness of man, Phil, ii, 7, 8 ; child born, 
Isa. ix, 6; vii, 14; Matt, i, 18-25 \ grew, Luke 
ii, 52 ; man of sorrows, Isa. liii, 3 ; Matt, 
xxvi, 38 ; hungered, Matt, iv, 2 ; wearied, John 
iv, 6 ; tempted, Matt, iv, 2 ; sweat, Luke xxii, 44 ; 
wept, John xi, 35 ; ignorant, Mark xiii, 32 ; 
angry and grieved, Mark iii, 5 ; died, John 
xix, 33 ; buried, John xix, 42. 

How is the character of Jesus Christ presented in the 
Scriptures? What proposition does the first class sustain? 
What are the texts ? 



94 Theological Compend Improved. 

Finally, all those Scriptures which speak of 
his sufferings and death, or indicate his infe- 
riority, in any sense, are predicated of and prove 
his real humanity. 

They do not prove him to be a mere man, as 
some have supposed, neither do they prove him 
an angel, or an archangel, as others have sup- 
posed ; but they prove him to have been a real 
man, possessed, like other men, of a human 
body and a human soul. 

II. The second class of Scriptures sustains 
the following proposition, namely, yesus Christ 
is the very unoriginated God. The following are 
a few of those passages : — 

1. Those which speak of him as God. John 
i, i ; xx, 28 ; Acts xx, 28 ; Rom. ix, 5 ; Col. 
ii, 9; Phil, ii, 6 ; 1 Tim. iii, 16; Titus ii, 10; 
Heb. i, 8 ; 1 John v, 20. 

2. Those which speak of his attributes. 
His eternity : Isa. ix, 6 ; Micah v, 2 ; John 

i, 1 ; viii, 58 ; Col. i. 17 ; Heb. vii, 3 ; xiii, 8 ; 
Rev. i, 8. 

Divine Titles. Alpha and Omega : Rev. i, 8 ; 
xxi, 6 ; xxii, 13. Emanuel: Matt, i, 23. First 
and Last: Rev. i, 17. Everlasting Father: Isa. 

What are the texts ? What do these prove ? What does 
the second class sustain ? What texts speak of him as God ? 

His eternity? His titles? 



Doctrines of Christianity. 95 

ix, 6. Mighty God : Isa. ix, 6. Governor : 
Matt, ii, 6. Holy One : Luke iv, 34 ; Acts iii, 
14. Just'One: Acts vii, 52, King Everlast- 
ing : Luke i, 33. King of kings and Lord of 
lords: 1 Tim. vi, 15. Lord of Glory: 1 Cor. 
ii, 8. Prince of Life: Acts iii, 15. Saviour: 
Luke ii, 1 1. Son of the Highest: Luke i, 32. 
Son of God : Matt, xvi, 16, and many other 
passages. 

Omnipresence : Matt, xviii, 20 ; John iii, 13. 

Omniscience : Matt, ix, 4 ; Mark ii, 8 ; John 
ii, 24 ; vi,-64; xvi, 30 ; xxi, 17 ; Acts i, 24. 

Omnipotence: Isa. ix, 6; Matt, xxviii, 18; 
John iii, 31 ; x, 18 ; Rom. ix, 5 ; Eph. i, 21 ; 
Col. i, 16-18 ; ii, 10 ; Heb. i, 3 ; Rev. i, 8. 

Wisdom : Col. ii, 3. 

Holiness : Mark i, 24. 

Justice : Acts xxii, 14. 

Truth : John xiv, 6. 

Goodness : Acts x, 38. 

3. Those which speak of his acts. 

Creation: John i, 3, 10; Col. i, 16; 1 Cor. 
viii, 6 ; Heb. i, 2. 

Inspiration : 1 Pet. i, 1 1 ; John xiv, 26 ; 
xviii, 37. 

Salvation: Compare Isa. xiv, 21, 22, and 
I Tim. iv, 10 ; Acts iv, 12 ; Heb. v, 9 ; vii, 25. 

Of his attributes? Of his acts ? 



g6 Theological Compend Improved. 

Resurrection: John v, 21, 28, 29; vi, 40; 
xi, 25. 

Judgment : Matt, xxiv, 30 ; xxv, 3 1 ; Acts 
xvii, 3 1 ; Rom. xiv, 10; 2 Cor. v, 10 ; 2 Tim. 
iv, 1. 

4. Those which speak of his honors. 

Worship: Compare Matt, ii, 11 ; xiv, 33 ; 
Luke xxiv, 52 ; Heb. i, 6 ; John v, 23 ; Rev. v, 
12, 13. The word worship generally denotes 
supreme homage ; as such it is applied fifteen 
times in the New Testament to Jesus Christ, 
and in no instance is any reproof given as there 
is when worship is offered to a creature. Acts 
xiv, 13-18 ; Rev. xix, 10. Since ninety-nine hun- 
dreths of all Christians, in all ages, have ren- 
dered divine worship to Christ, i.t follows that he 
is either entitled to receive worship, or he has, 
as a religious teacher, so failed in his mission as 
to lead nearly all his pupils into the idolatry of 
creature worship. The embassador of God to 
a sinful race has so perverted his office as to 
secure allegiance to himself, and not to the su- 
preme Authority by which he was commissioned. 
In other words, if Jesus is not worthy of divine 
honors, he is a successful rival to God in secur- 
ing the love and homage of mankind. Such a 
conclusion destroys his moral integrity. 

Of his honors ? Of his teachings ? 



Doctrines of Christianity. 97 

III. The third class of Scriptures sustains 
the following proposition, namely : Substantial 
divinity and real humanity are combined in the 
person of yesus Christ. 

1. The very name of yesus Christ is a suf- 
ficient proof. Jesus, Saviour, being the human 
appellation, and Christ, the Anointed, being the 
official title. " Immanuel:" Matt, i, 23. Com- 
pare also 1 Tim. iii, 16 ; John i, 14. 

2. Again : " Of whom concerning the flesh 
Christ came, [here is his humanity^ who is God 
over all,_ blessed forever," [here is the divinity^ 
Rom. ix, 5. A similar distinction is found in 
Rom. i, 3, 4 : " According to the flesh," {human- 
ity^) "according to the spirit of holiness," or 
spirit whose attribute is holiness, {divinity) 

3. As God, he is the root, source, or origin of 
David's family and kingdom. As man he has 
descended from David's loins. Rev. xxii, 16. 

4. As man, he weeps over the grave of Laza- 
rus. As God, he raises him from the dead. 
John xi, 35, 43, 44. 

5. As man, he himself suffers and dies. Mark 
xiv, 34, 35 ; xv, 34, 37. But as God, he is able 
to raise his own body from the grave. John x, 18. 

There is no more propriety in denying the 

What proposition does the third class sustain ? Repeat the 
first class of texts. Second. Third. Fourth. Fifth. 
13 



98 Theological Compend Improved. 

divinity of Christ, because there are so many 
texts which speak of his humanity, than there 
is in denying his humanity, because there are 
so many texts which treat of his divinity. 

As those two natures are united in him, he 
has of course a double mode of speaking of 
himself. Nor is this without analogy as to our- 
selves ; for instance : — 

When you say, I am sick, you speak of your 
body ; and when you say, I am happy, you 
speak of your soul, etc. 

What should you think of one who should take 
one half of your words, and make no account of 
the rest, and thus attempt to prove that you 
were not both mortal and immortal ? This is just 
the error men fall into concerning Jesus Christ. 

Jesus manifestly claims supreme divinity 
when he says to Philip, " He that hath seen 
me hath seen the Father." John xiv, 9. That 
is, seen the Father so far as he can be seen by 
mortals. Jesus was the human personation of 
the invisible God. As the soul, which is not 
discerned in itself, is discovered by what it does 
through the body, so he sees the Father only 

May not his humanity be denied with equal propriety ? 
Why does Christ speak of himself with a double mode ? Is 
there analogy for this ? What is the error men fall into con- 
cerning Christ ? 



Doctrines of Christianity. 99 

as he sees him in the Son. John i, 18. He in- 
cidentally assumes equal rank with the Father by 
the use of the pronouns we and us, which it 
would be the height of presumption for a crea- 
ture to use. John xiv, 23 ; xvii, 21, 22. 

The scriptures urged against this doctrine are 
John xiv, 28, " My Father is greater than I." In 
his mediatorial office, being sent, he was inferior 
to the Father, who sent him. Jesus refers not 
to his nature but to his office. Jesus in these 
very words implies that there is, in some sense, 
a divine equality, for what man would say, " God 
is greater than I." 

Another scripture is Mark x, 18. Here the 
Unitarian is in this dilemma — either, " There is 
none good, but God ; Christ is good : therefore 
he is God ;" or, " There is none good but God : 
Christ is not God ; therefore he is not good." 
In view of Christ's many claims to be God, 
he either is God or not a good man. Hence 
they who begin by denying Christ's supreme 
Deity, logically end by assaulting his moral 
integrity. 

In Mark xiii, 32, his ignorance of the day and 
hour of the coming of the Son of man does not 
disprove his Divinity, since it may have been 
a part of his humiliation in his mediatorial office 

Explain three sci-iptural difficulties? 



ioo Theological Compend Improved. 

that this matter was hidden from him. His 
prayers to the Father do not argue an essential 
inferiority. He could not be a perfect example 
for us without piety, and he could not evince his 
piety without prayer, praise, and worship to his 
heavenly Father. 

Principal errors respecting the Person of 
Jesus Christ : — 

1. The Docetai, "the Seemers," taught that 
the humanity of Jesus was not real but only a 
seeming, and that he suffered and died only in 
appearance. 

2. Apollinaris taught that Jesus had only a 
human body endowed with a sensitive but not 
with a rational soul, and that Divinity supplied 
the place of the intellect in man. 

3. The Monothelites taught that Jesus had 
but one will in his two natures. 

4. They who* deny the eternal Sonship teach 
that the Logos, or Word, (John i, 1, 14,) was not 
the Son of God until he was the Son of Mary. 
This opinion has never been accepted as ortho- 
dox, nor has the following : — 

5. That the Logos became the Son of God by 
uniting himself with a pre-existent human soul 
ages before he became incarnate, from which 
soul he will ultimately separate himself. The 

What five other errors ? 



Doctrines of Christianity. ioi 

pre-existence of human souls is not taught in 
the Scriptures, but is a part of the transmigra- 
tion of souls found in ancient mythology. 

Mediation. The union of two whole and per- 
fect natures, Divinity and Humanity, qualify 
Jesus Christ to be the Mediator, that is, perfectly 
to represent God to sinful man and fallen man 
to God, and to provide, through his shed blood 
and the agency of the Holy Spirit, for a recon- 
ciliation between them. I Tim. ii, 5 ; Heb. viii, 
6 ; ix, 15; xii, 24. 

V. THE HOLY GHOST. 

There are three principal and fundamental 
errors extant respecting the Holy Ghost : — 

1. It is simply another name for the Father. 

2. It is a mere figure of speech for the influ- 
ence of the Deity. 

The author of " Ecce Homo " regards the 
Holy Ghost as the esprit de corps, or the enthu- 
siasm of the Society of Christians. The vari- 
ous forms of Rationalism regard him as an 
energy of God and not as a person, that is, a 
thinking and intelligent being. 

3. It is a mere creature. 

In confutation of the first two errors, our 

What is said of his mediation ? What errors extant respect- 
ing the Holy Ghost ? How are these confuted ? 



102 Theological Compend Improved. 

attention is arrested by the important fact that 
this Spirit is frequently associated in the Scrip- 
tures with the Father and Son, the distinct per- 
sonality of both of which is not denied. See 
the arguments under Trinity. 

His personality is shown not only by baptiz- 
ing and blessing in his name, Matt, xxviii, 19 ; 
2 Cor. xiii, 14, but also from his feeling love, 
Rom. xv, 30, and grief, Eph. iv, 30 ; from his 
act of permitting, Acts xiv, 16 ; abiding, John 
xiv, 16 ; teaching, verse 26, and 1 John ii, 27 ; 
appointing, Acts xiii, 2 ; sending, verse 4 ; in- 
terceding, Rom. viii, 26 ; convincing of sin, 
John xvi, 8 ; regenerating, John vi, 63 ; Titus 
hi, 5 ; witnessing, Rom. viii, 16 ; sanctifying, 
1 Cor. vi, 11 ; inspiring, 2 Pet. i, 21 ; and es- 
pecially by the fact that sin against him is un- 
pardonable. Matt, xii, 31. 

In confutation of the third heresy, the third 
person in the association has all the names, 
perfections, and works, peculiar to the Godhead, 
ascribed to him, and is, therefore, essentially 
Divine. 

The Holy Ghost is called God, Acts v, 3, 4 ; 
Lord, 2 Cor. iii, 17. He is eternal, Heb, ix, 
14 ; omnipresent, Psa. cxxxix, 7 ; 1 Cor. iii, 16 ; 

What acts show that he is a person ? What Scriptures, 
ascribe to him the name of Deity? 



Doctrines of Christianity. 103 

omniscient, 1 Cor. ii, 10 ; omnipotent, 1 Cor. 
xii, 4-11. 

To him is ascribed wisdom, Eph. i, 17 ; good- 
ness, Psa. cxliii, 10; creation, Job xxvi, 13; 
xxxiii, 4 ; especially of the human nature of 
Christ, Matt, i, 20 ; Luke i, 35 ; inspiration, 
2 Pet. i, 2 1 ; resurrection of Christ, Rom. viii, 1 1 ; 
t Pet. hi, 18. 

Both the divinity and personality of the 
Holy Ghost are proved by showing that Je- 
hovah of the Old Testament, (Lord, in the 
English version,) and the Holy Spirit of the 
New, are the same. Compare Acts xxviii, 
25-27, with Isa. vi, 8, 9 ; also Heb. iii, 7, with 
Exod. xvii, 7; also Heb. x, 15, 16, with Jer. 
xxxi, 31-34. 

But as the divinity of the Spirit is insepa- 
rably connected with the subject of the Trinity, 
to extend this evidence further would be super- 
fluous. 

The Greek Church denies the procession of 
the Holy Ghost from the Son, (filioque) and 
teaches that he proceeds from the Father only. 
Refuted in John xv, 26 ; xx, 22 ; Rom. viii, 9. 

Attributes ? Acts ? With what doctrines is this essentially 
connected ? Doctrine of the Greek Church ? 



104 Theological Compend Improved. 

VI. ANGELS. 

These are spiritual intelligences, the first in 
rank and point of time among created beings. 
Job xxxviii, 7 ; Psa. viii, 5 ; Heb. ii, 5, 7 ; 2 Pet. 
ii, 11. People of all ages, nations, and religions 
have believed in their existence. In the Script- 
ures they are called by various names, such as 
angels or ministering spirits, Heb. i, 7, 14 ; Sons 
of God or morning stars, Job xxxviii, 7 ; Sera- 
phim, Isaiah vi, 2-6 ; Cherubim, Ezekiel xi, etc. ; 
Watchers, Dan. iv, 13, 17 ; Principalities and 
powers, Rom. viii, 38; Eph. i, 21; vi, 12. 
They are represented as innumerable. Heb! 
xii, 22 ; Matt, xxvi, 53 ; Psa. lxviii, 17. As 
being employed of God in behalf of the right- 
eous on earth. Gen. xix, 15-22 ; Psa. xxxiv, 7; 
ciii, 20, 21 ; Dan. vi, 22 ; ix, 21, 22 ; Acts 
xii, 7 ; xxvii, 23 ; Luke xvi, 22 ; Heb. i, 14 ; 
xii, 22. To execute his judgments against the 
wicked, and hence called evil angels. Psa. 
lxxviii, 49 ; Isa. xxxviii, 36 ; Acts xii, 23 ; Rev. 
xv, 6. They were divinely appointed to pro- 
claim the Messiah's advent, Luke ii, 9-14 ; to 
worship him, Heb. i, 6 ; to minister unto him 

What is said of angels ? Has their existence been gener- 
ally believed ? What are they called in Scripture ? What of 
their number ? Employment ? 



Doctrines of Christianity. 105 

in his trials, Matt, iv, 11; xxvi, 5 3 ; Luke 
xxii, 43 ; to attend his ascension and announce 
his second advent, Acts i, 9-1 1 ; when they 
will accompany and serve him as his agents at 
the general judgment, Dan. vii, 9, 10; Matt, xiii, 
39, 41,^49; xvi, 27 ; xxiv, 31 ; 2 Thess. i, 7, etc. 

Some angels are called the elect, that is, holy 
angels, 1 Tim. v, 21, as distinguished from the 
reprobate, that is, sinning, angels. 2 Pet. ii, 4 ; 
Jude 6. The chief or prince of angels is called 
the archangel, and is applied to Michael, whose 
position and offices are such as to indicate that 
the Messiah is meant. Compare Dan. x, 13, 21 ; 
Rev. xii, 7-1 1 ; 1 .Thes. iv, 16. He is thought 
by some to be the same with Gabriel. Dan. viii, 
16 ; ix, 21 ; Luke i, 19, 26. 

They are not to be worshiped. Judges xiii, 16 ; 
Col. ii, 18 ; Rev. xix, 10 ; xxii, 9. 

The Scriptures favor the opinion of their ex- 
istence prior to the formation of our solar sys- 
tem. Job xxxviii, 4-7. 

The angels were constituted probationers ; 
and the rule of their conduct was probably the 
same in substance as that given to man in his in- 
nocency. Psa. ciii, 19, 20 ; Matt, vi, 10 ; Jude vi. 

What of the elect and reprobate ? Archangel ? Are they 
to be worshiped ? How long have they existed ? Were they 
constituted probationers ? 
14 



io6 Theological Compend Improved. 

VII. THE DEVIL AND DEMONS. 

In the New Testament the word devils is 
frequently and erroneously used for deinons, 
that is, evil angels. Psa. lxxviii, 49 ; Matt, iv, 24 ; 
Luke viii, 27, etc. Hence the phrase, The 
devil and his angels, Matt, xxv, 41 ; Rev. xii, 7, 9, 
the former denoting the chief or prince of devils. 
Matt, v ; xii, 24. 

The general belief of the Church has always 
been that these are apostate angels who were 
expelled from heaven, or some probationary 
state, for rebellion against God. The tradition 
of their fall is in all countries and in all relig- 
ions, and is clearly taught in the Scriptures. 
Job iv, 18 ; John viii, 44; 1 John iii, 8 ; 2 Pet. 
ii, 4 ; Jude 6 ; Rev. xii, 7-12. 

Those who reject this opinion are not uniform 
in their faith on this point. Some suppose that 
by the devil is meant a personified principle of 
evil ; others, the wicked dispositions of men ; 
and others, any enemy. 

These three errors conflict with and destroy 
each other, and this very warfare is no mean 

What do the Scriptures say of devils and demons ? What 
has been the belief of the Church respecting them ? What of 
the tradition of their fall? What of those who reject this 
opinion ? What of these errors ? 



Doctrines of Christianity. 107 

evidence in favor of the scriptural account of 
a real y personal devil. Let us consider : — 

1. Some persons were tempted who had no 
propensity to evil, namely, Adam, Gen. iii, 13 ; 
Christ, Matt, iv, 1. 

2. Some have possessed many demons. Luke 
viii, 2, 30. And these were transferred from 
men to beasts. Luke viii, 33. 

3. Acts, attributes, and passions are ascribed 
to the devil and to demons. 1 Sam. xvi, 14, 23 ; 
Luke viii, 31 ; xxii, 3 ; James ii, 19 ; 1 Pet. v, 8. 

As to their naines, they are usually called 
demons ; the head or chief of whom is distin- 
guished by other titles, such as Satan and 
Abaddon, in the Hebrew, and Devil and Apoll- 
yon, in the Greek. He is also called the angel 
of the bottomless pit. Rev. ix, 11. Accuser. 
Rev. xii, 10. Belial. 2 Cor. vi, 15. Adversary. 
1 Pet. v, 8. Beast. Rev. xix, 19. Beelzebub. 
Matt, xii, 24. Deceiver. Rev. xii, 9. Dragon. 
Rev. xii, 7. God of this world. 2 Cor. iv, 4. 
Liar and murderer. John viii, 44. Prince of 
this world. John xii, 31. Prince of the power 
of the air. Eph. ii, 2. Serpent. Rev. xii, 9. 
Tempter. 1 Thess. iii, 5. And Wicked One. 
Matt, xiii, 19, 38. 

What is the testimony of Scripture ? What particulars of 
this ? Their names ? 



108 Theological Compend Improved. 

Some of the devil's devices used to ruin men 
are noted. Gen. iii, 1-13 ; 2 Cor. ii, n ; xi, 3, 14; 
Job i, 6, etc. ; Matt, xiii, 19-39 ; John viii, 44 ; 
xiii, 2 ; Acts v, 3 ; 2 Thess. ii, 9 ; 1 Tim. iv, 1-3 ; 
Rev. xvi, 14. 

Since all mankind are tempted of the devil, 
it is made their duty to watch, and so resist his 
devices as not to be overcome of him. 1 Cor. 
x, 12, 13 ; 2 Cor. xi, 3 ; Eph. iv, 27 ; vi, 11-18 ; 
2 Tim. ii, 26; James iv, 7 ; 1 Pet. v, 8, 9. 

Christ himself being manifested to destroy 
the works of the devil, 1 John iii, 8, was tempt- 
ed in all points as we are, and has given us an 
example of successfully resisting him, Matt. 
iv, 1— ii, and will help those to like resistance 
who seek it of him. 1 Cor. x, 13 ; 2 Cor. xii, 7-9 ; 
Heb. ii, 18 ; iv, 15, 16 ; Rev. xii, 9-1 1. 

All that is said of their numbers represents 
them as very great. Eph. ii, 2. They are so 
many that a legion, 6,oco, were in possession of 
one person. Mark v, 9. Hence we may sup- 
pose that they outnumber the human family on 
the earth. This explains the apparent omni- 
presence of the tempter. 

Their names denote their nature, and their 
employment corresponds. Rev. xx, 2 ; Matt, iv, 1 ; 

What are some of the devil's devices? What is our duty 
respecting them ? Numbers ? What do their names denote ? 



Doctrines of Christianity. 109 

xiii, 38 ; Luke viii, 12 ; xxii, 31 ; John xiii, 27 ; 
Acts v, 3 ; 2 Cor. iv, 4 ; Eph. ii, 2 ; 1 Tim. 
iv, 1 ; 1 John iii, 8 ; Rev. xii, 9. They can do 
nothing without God's permission. Judges ix, 23; 
1 Kings xxii, 22 ; Job i, 12 ; Matt, x, 1 ; 2 Thess. 
ii, 11. 

They will be restrained during the millen- 
nium, but afterward, for a short time, released, 
and then finally punished. Rev. xx, 1-10 ; 
Matt, xxv, 41. 

The mediatorial work of Christ does not in- 
clude them. Matt, xxv, 41. 

The same principles of interpretation which 
eliminate a personal devil from the Bible would 
lead to the denial of the existence of any in- 
visible being, not excepting that of God, and 
also to the rejection of the main truths of the 
Bible. Exod. v, 2 ; Job xxi, 14, 15 ; Psa. xiv, 1 ; 
Jude4; 2 Pet. ii, 1 ; iii, 3-5. 

VIII. MAN— MANKIND. 

This generic term includes the whole race or 
species of human beings, as descended from 
Adam and Eve. That the race has a common 
origin, and all the varieties of man and one- 
Will they ever be restrained ? What would the principle of 
interpretation lead to that denies the existence of a devil ? 



no Theological Compend Improved. 

ness of nature is taught in the following texts. 
Gen. i, 27, 28; ii, 7, 18, 21, 22; iii, 20; Mai. 
ii, 10; Acts xvii, 26; Rom. v, 12 ; 1 Cor. 
xv, 22, 45. 

Man is a compound being, having a mortal 
body and a spirit which is devoid of all material 
qualities, and is immortal, continuing to live 
after separation from the body in a state of 
conscious existence. Eccl. iii, 21 ; 1 Kings 
xvii, 21, 22 ; Lukeviii, 55 ; xvi, 22, 23 ; xxiii, 43 ; 
Matt, x, 28 ; xxii, 32 ; Acts vii, 5952 Cor. v, 8 ; 
Phil, i, 23 ; Rev. vi, 9-1 1 ; xiv, 13. The body is 
formed of the dust of the earth, with the senses 
of feeling, tasting, smelling, hearing, and seeing. 
The spirit is rational, having understanding, 
affections, and will. Gen. ii, 7 ; Eccl. xii, 7. 

Paul speaks of a third element, the soul. 
I Thess. v, 23. By this he means the psyche, 
the lower or animal soul, containing the pas- 
sions and desires which we have in common 
with the brutes, Eccl. iii, 19-21 ; but this in 
Christians is ennobled and spiritualized. The 
spirit is that part whereby we are receptive of 
the Holy Spirit. In the unbeliever it is crushed 
down and subordinated to the animal soul, and 
hence he is called a natural or merely animal 
man. 1 Cor. ii, 14 ; Jude 19. 

What of man ? Body? Spirit ? Soul ? 



Doctrines of Christianity. 1 1 1 

Man was made upright ', Eccl. vii, 29 ; that is, 
in a moral sense, by nature conformed to God, 
or moral rectitude ; called the image of God, 
Gen. i, 27 ; as explained Eph. iv, 24. Yet a 
free responsible agent and probationer, placed 
under Divine law, by breaking which, he in- 
curred its death penalty, both temporal and 
spiritual. Gen. ii, 16, 17; Rom. v, 12 ; vi, 23; 
Heb. ii, 14. 

The first sin of the first man changed his 
whole moral nature, from a holy to a sinful 
state ; which changed condition, being heredi- 
tary, has entered into all his descendants. Rom. 
v, 12 ; 1 Cor. xv, 22 ; Eph. ii, 3, 5 ; Job xv, 14 ; 
Psa. xiv, 2, 3 ; li, 5 ; lviii, 3. Yet every one is 
responsible for his own sin. Deut. xxiv, 16; 
2 Kings xiv, 6 ; Pro v. xi, 19; Ezek. xviii, 4, 20 ; 
Jer. xxxi, 30; Rom. i, 20, 21 ; John iii, 19, 20. 

FREE AGENCY. 

Though man is fallen and sadly depraved, so 
that there is in his nature a strong tendency 
toward sin, yet does he retain the God-like at- 

In what image was man made ? Was he a free agent ? 
What law did he break? What penalty incurred? What 
text ? Did this sin change his moral nature ? Did his changed 
condition become hereditary ? What texts prove it ? Is every 
one responsible for his own sin ? 



ii2 Theological Compend Improved. 

tribute of freedom. In every volition of a moral 
nature he is free to will the opposite. No de- 
cree of God, no chain of causation behind his 
will, no combination of elements in his consti- 
tution, compels his moral acts. The gracious 
aid of the Holy Spirit is only suasive, not ne- 
cessitating. Acts vii, 5 1 ; Eph. iv, 30 ; 1 Thess. 
v, 19. The free will is a self-determining, origi- 
nal cause, itself uncaused in its volitions. It is 
a new and responsible fountain of causation in 
the universe. 

Proofs — 1. Consciousness : " I know I am 
free, and that's the end of it." — Dr. Samuel 
Johnson. 

2. Such freedom is involved in the feeling of 
moral obligation, and in the sense of guilt for 
our misdeeds. 

" If man be punished in the future state, God 
must be the punisher. 

" If God be the punisher, the punishment 
must be just. 

" If the punishment be just, the punished 
might have done otherwise. 

" If the punished might have done otherwise, 
they were free agents. 

" Therefore, if men are to be punished in the 
future world, they must be free in this." 

What is said of free agency ? What four proofs ? 



Doctrines of Christianity. 113 

3. The Scriptures every-where assume that 
men are free to obey God's law and to comply 
with the conditions of salvation. Prov. i, 23-3 1 ; 
Matt, xxiii, 37; John vii, 17. 

4. If men's moral acts are the effects of causes 
arranged by God, then God is either the author 
of sin, or, His own acts being the effects of some 
necessitating cause, such as the strongest mo- 
tive, or the constitution of His nature, the uni- 
verse is under the iron law of Fate, and sin is 
an illusion and an impossibility. 

IX. REDEMPTION— ATONEMENT. 

By redemption is meant the recovery of man- 
kind from sin and death by the obedience and 
sacrifice of Jesus Christ, who, on this account, 
is called the Redeemer. Isa. lix, 20; lx, 16; 
Rom. iii, 24-26; Gal. iii, 13 ; Eph. i, 7 ; 1 Pet. 
i, 18, 19. 

The guilt of original sin is covered by the 
atonement, and is not imputed to any of the 
offspring of Adam until its remedy is willfully 
rejected. Hence all who die in infancy are 
saved through Christ, the second Adam, from 
all the penal consequence of the sin of the first 
Adam. Rom. v, 18, 19; 1 Cor. xv, 22. The 
atonement arrested the extinction of the human 

What is redemption ? How are infants saved ? 
15 



H4 Theological Compend Improved. 

race, and its propagation after the fall is under 
the provisions of grace. Gen. iii, 15 ; Heb. ii, 14. 

The moving cause of redemption is the love 
of God. John iii, 16 ; 1 John iv, 9. 

The procuring cause, the substitutional death 
of Christ. Matt, xx, 28 ; 2 Cor. v, 21 ; 1 Tim. ii, 
5, 6 ; Heb. ii, 9, 10 ; ix, 12-15 ; l ? et - h 18, 19. 

The ends of redemption are the delivery of 
man from the curse of the law, sin, death, and 
hell, and the bestowment of everlasting blessed- 
ness. Job xix, 25, etc. ; Psa. xvi, 9-1 1 ; John iii, 
15, 36; x, 10; xvii, 2, 3. 

By the atonement is meant the satisfaction 
offered to divine justice by Jesus Christ, who 
underwent, by his suffering and death, the pen- 
alty due to our sins. Isa. liii, 4-8 ; Gal. iii, 1 3 ; 

iv, 4, 5. 

The Hebrew word signifies covering, and in- 
timates that our offenses are, by a proper atone- 
ment, covered from the avenging justice of God. 
Psa. xxxii, 1, 2 ; Rom. iv, 7, 8. The passages 
that follow plainly and distinctly set forth this 
doctrine. Matt, xx, 28 ; John i, 29 ; Rom. iii, 
25, 26 ; 1 Cor. xv, 3 ; 2 Cor. v, 18-21 ; 1 Tim. 
ii, 5, 6 ; 10-14 ; Heb. ii; 1 John ii, 2 ; iv, 10. 

"What is its moving cause ? The procuring cause ? The 
ends ? What is the atonement ? What is the signification of the 
Hebrew word? What texts of Scripture prove this doctrine? 



Doctrines of Christianity. 115 

The atonement was necessary, that God might 
show his hatred to sin, and love to holiness, 
and that he might be honorable and just, and 
still be merciful. Rom. hi, 25, 26. It was de- 
signed to be satisfactory to God and influential 
with man, removing all obstacles in regard to 
both in the way of a complete reconciliation of 
the penitent believer. John xiv, 6 ; Eph. ii, 
15, 16 ; Col. ii, 13-15. 

If the atonement had not been necessary, 
neither the Father nor the Son would have con- 
sented to the death of the latter to effect it. 
Matt, xxvi, 39 ; Heb. ii, 10 ; ix, 22, 28 ; Rev. 
v, 9 ; vii, 14. 

Repentance, though attended with present 
and future obedience, cannot atone for past sin, 
any more than past obedience can atone for pres- 
ent and future sins. Job xxii, 3 ; Psa. xxv, 7 ; 
Luke xvii, 10. 

The atonement is universal and not particu- 
lar ; that is, it extends in its conditional efficiency 
to all the sins of all mankind, and not the sins 
of a few called the elect. 

This appears from the character of Christ ; a 

Why is the atonement necessary ? How does this appear ? 
What effect has repentance on our sins ? Present and future 
obedience? Is the atonement general? What is meant by 
this? 



n6 Theological Compend Improved. 

person of infinite dignity. Hence his suffering 
and death are of infinite value and efficacy. To 
conclude otherwise would be derogatory to the 
glorious character of the divine Redeemer. 

This is further evident from the commands, 
invitations, and exhortations of Scripture. God 
is sincere, and could not tantalize his creatures. 
Mark xvi, 15, 16 ; Acts xvii, 30 ; Isa. xlv, 22 ; 
lv, 1 ; Rev. xxii, 17 ; Acts ii, 21 ; 1 Tim. ii, 1. 

The Scriptures teach this doctrine by express 
declarations. 1 John ii, 2 ; Heb. ii, 9 ; I Tim. 
ii, 6 ; 2 Cor. v, 14, 15 ; John i, 29. 

Among all the variety of beings in the uni- 
verse, Christ only is qualified to make atone- 
ment, he being both divine and human. John 
i, 18 ; 1 Tim. ii, 5, 6 ; iii, 16 ; Heb. ii, 9-18. 

There is a difference between atonement and 
redemption. Atonement is for sin ; redemp- 
tion is from sin and suffering. We may dis- 
tinguish between atonement and the application 
of atonement, but not between redemption and 
the application of redemption. We may pray 
for redemption, but not for atonement. 

How does this appear? What further evidence? What 
do the Scriptures teach? Is Christ alone qualified to make 
atonement ? How ? Is there any difference between redemp- 
tion and atonement ? What is it ? What else respecting this 
difference? 



Doctrines of Christianity. 117 

It is very important that this distinction be 
observed : not to do it lays the foundation for 
great errors. Make this distinction, and none 
would ever infer the doctrine of universal salva- 
tion from the universal extent of the atonement. 

There is a wide difference between an enter- 
tainment being made, and the partaking of this 
entertainment. So there is a wide difference 
between the sufficiency of the atonement and 
its efficiency. It is sufficient for the whole 
world,_but it is efficient to the salvation of 'those 
only who repent and believe. Luke xiii, 3 ; Mark 
xvi, 16; John i, 11, 12; hi, 14-18; v, 38,40; 
Rom. iii, 22-26 ; 1 Tim. ii, 4-6 ; iv, 10. 

The atonement is a fundamental doctrine of 
the Gospel. Christ crucified is the theme and 
glory of the Gospel. Rom. i, 15, 16; 1 Cor. i, 
23, 24; ii, 2 ; Gal. vi, 14. 

The doctrine of atonement is derived wholly 
from the sacred Scriptures. It is this which 
distinguishes Christianity from Deism, Moham- 
medanism, Paganism, and all other religions. 

Errors respecting the atonement : — 

1. That the Father's wrath against sinners 
is appeased by the sufferings of Christ, who 

Is it important that this distinction be observed? What 
illustration ? Is this doctrine fundamental ? Is it scriptural ? 
What distinguishes Christianity from Deism, etc. ? 



n8 Theological Compend Improved. 

shed his blood to satisfy the Father's personal 
claim. Refutation : The atonement originated 
with the Father. John iii, 16 ; Rom. v, 8 ; Titus 
ii, n. 

2. That there is in the atonement no satis- 
faction, but only an exhibition of the Father's 
mercy as a strong moral suasive to draw the 
sinner from his sins, couched in the figurative 
language of the sacrificial system of the He- 
brews. Refuted in John i, 29 ; Acts xx, 8 ; Eph. 
i, 7; Col. i, 14; Heb. ix, 12, 14; 1 John i, 7; 
ii, 2 ; Rev. i, 5 ; v, 9. " The doctrine of the 
Epistle to the Hebrews, then, plainly is, that 
the legal sacrifices were allusions to the great 
and final atonement to be made by the blood 
of Christ, and not that this was an allusion to 
those." — Bishop Butler. 

3. That the sufferings of Christ are exactly 
equal to the eternal misery of all the sinners 
of the human family, and, therefore, that it is 
unjust to punish both the sinner and his substi- 
tute. Refutation : There is no algebraic equa- 
tion between Christ's sufferings and the world's 
sins. The atonement was the establishment 
of a new principle under the reign of law, the 
demonstration of the fact that God could "be 
just and the justifier of him which believeth." 

What three errors? How refuted? 



Doctrines of Christianity. 119 

Rom. iii, 26. The same suffering would be re- 
quired to redeem one sinner as to redeem a 
thousand million. 

BENEFITS OF THE ATONEMENT. 

Man having forfeited good of every kind, 
even life itself, by his transgression, all that 
remains to him, more than evil in the natural 
and providential world, as well as all spiritual 
blessings, are to be considered as the fruit of 
the death and intercession of Christ, and ought 
to be acknowledged as such. Rom. v, 6, 10 ; 
viii, 32 ; 2 Cor. ix, 15. 

The most important of these, however, are 
those which relate to, or which constitute, what, 
in Scripture, is called our salvation. By which 
term is meant man's deliverance from the pen- 
alty, dominion, and pollution of his sins, his 
introduction into the divine favor in this life, 
and his eternal felicity in another. Matt, i, 2 1 ; 
Luke i, 68-74. 77 \ l h Ir > 30; John iv, 42; 
Acts iv, 12; v, 31 ; xiii, 23, 26, 47 ; 1 Tim. i, 
15,16; Tit. ii, 11-14; iii, 4-7; Heb. v, 9; ix, 28 ; 
I Pet. i, 4, 10; Rev. xii, 10, 11 ; xxi, 24. 

What is said of the benefits of atonement ? The most im- 
portant of these ? What is meant by salvation ? 



120 Theological Compend Improved. 

X. JUSTIFICATION, 

In a theological sense, is either legal or evan- 
gelical. It is important that this distinction be 
observed. 

Legal justification is justification according 
to the strict demands of the law. Holy angels 
are justified in this way, as mankind might now 
be had they never sinned. Every attempt in 
sinners at justification by law is vain. Psa. cxxx, 
3, 4 ; cxliii, 2 ; Rom. iii, 20, 28. 

Nevertheless, the believer, who has already 
been forgiven, or justified, through faith in 
Christ, is said to be justified by works when 
God approves of his works as evincing the gen- 
uineness of his faith. James ii, 14-26. 

That justification about which the Scriptures 
principally treat, and which reaches the case of 
the sinner, is called evangelical justification or 
pardon ; by which is meant the acceptance of 
one, by God, who is, and who confesses himself 
to be guilty, and who repents and believes in 
Jesus Christ. Mark i, 14, 15; xvi, 16; Rom. i, 
16, 17 ; iv, 3-7 ; v, 1 ; Gal. ii, 16, 17. 

What is justification ? Is there any distinction of impor- 
tance? What is legal justification? Who are justified in this 
way? Can sinners be justified by the law? When are they said 
to be justified by faith ? What is said of evangelical justification ? 



Doctrines of Christianity. 12 1 

As to the method of justification, three things 
are to be considered : the originating, the mer- 
itorious, and the instrumental causes. The 
originating cause is the grace of God, which 
disposed him when we were exposed to death, 
as the penalty of our offense, to provide a sub- 
stitute in his Son. Rom. iii, 24-26 ; 2 Cor. v, 
18-21; Gal. ii, 16-20; Eph. ii, 4-8, 15, 16; 
v, 2 ; Tit. iii, 4-7. 

This substitute is the meritorious cause of 
our justification. What Jesus Christ did in 
obedience to the precepts of the law, and what 
he suffered in satisfaction of its penalty, consti- 
tute the ground of our forgiveness or justification 
before God. Acts xiii, 38, 39; Rom. iii, 21, 22. 

As to the instrumental cause of our justifica- 
tion, the merit of Christ does not operate so as 
to produce pardon as a necessary and unavoid- 
able effect, but through the instrumentality of 
faith. 

XI. SAVING FAITH. 

The faitk by which we are justified is pres- 
ent faith ; faith actually existing and exercised. 
John i, 1, 12 ; iii, 18, 36. 

What is the method of justification? What three things 
are to be considered ? What is the originating cause ? Mer- 
itorious ? Instrumental ? What is the faith by which we are 
justified ? 
16 



122 Theological Compend Improved. 

We are not justified by to-morrow's faith 
foreseen, for that would imply justification from 
eternity. Neither are we justified by yester- 
day's faith recorded and remembered, for that 
would imply justification that is irreversible. 
Ezek. xviii, 24 ; xxxiii, 12, 13. 

The acts of this faith are three. They are 
distinct, yet concurrent exercises of the mind. 

1. The assent of the understanding to the 
truth of God in the Gospel, especially that part 
of it which relates to the death of Christ as a 
sacrifice for sin. 

2. The consent of the will and of the affec- 
tions to this plan of salvation ; such an appro- 
bation and choice of it as implies a renuncia- 
tion of every other refuge. 

3. From this assent of the enlightened un- 
derstanding, and consent of the rectified will, 
result actual trust in the Saviour, and personal 
appropriation of his merits. This must neces- 
sarily be preceded by true repentance. Mark 
i, 15 ; Luke xxiv, 47; Acts ii, 38; iii, 19; xx, 
20, 21. 

(2.) Errors respecting saving faith : — 

1. That it is not the act of a graciously aided 

Is it the faith of to-morrow ? Of yesterday ? "What is the 
first act of this faith? Second? Third? What errors re- 
specting saving faith? 



Doctrines of Christianity. 123 

penitent, but the gift of God, sovereignly be- 
stowed, when and to whom he wills. Refuted 
in Mark xvi, 16; 2 Thess, ii, 12; Heb. iii, 18. 
In 1 Cor. xii, 9 faith is not a grace, but a mi- 
raculous endowment. In Eph. ii, 8, the gift is 
not faith but salvation by grace. 

2. That the unregenerate are incapable of the 
act of saving faith, and that it does not precede 
regeneration as a condition, but follows it as a 
result. Refuted in John iii, 18, 36 ; Acts x, 43 ; 
Rom. i, 16; iii, 26; Eph. i, 13. 

REPENTANCE. 

This, according to the original word in Script- 
ure, means change of mind ; an earnest wishing 
that something were undone that we have done. 
When repentance has respect only to the con- 
sequences of sin, as when a malefactor, who still 
loves his sin, repents, because it exposes him 
to punishment, it is sometimes called worldly 
or legal repentance, as distinguished from godly 
or evangelical repentance, 2 Cor. vii, 9— 11. 

Evangelical repentance is called a "repent- 
ance toward God," because it consists in turn- 
ing from sin to holiness ; implying a sense and 
hatred of sin, and a love of holiness. 

What is repentance ? Worldly, or legal repentance ? What 
is said of evangelical repentance? 



124 Theological Compend Improved. 

The evidences of true saving repentance in- 
clude a consciousness and confession of sin ; as 
well as deep sorrow for and hearty renuncia- 
tion of sin. Lev. xxvi, 40 ; Num. v, 7 ; 2 Chron. 
vii, 14; 2 Kings xxii, 19; Ezra ix, 5-7; Psa. 
xxxii, 5 ; xxxiv, 18 ; xxxviii, 4, 18 ; li, 3, 4, 17; 
Prov. xxviii, 13; Isa. lv, 7; lvii, 15; lxvi, 2; 
Jer. iii, 12, 13, 22 ; vii, 3 ; Ezek. xx, 43 ; xxxvi, 
31 ; Dan. ix, 5-8 ; Joel ii, 12, 13 ; Zech. i, 3 ; 
Matt, iii, 2, 8 ; iv, 17; xxvi, 75 ; Mark i, 15 ; 
Luke xiii, 3 ; xv, 18, 21 ; xviii, 13 ; Acts ii, 38 ; 
iii, 19; viii, 22; xvii, 30; xx, 21; xxvi, 20; 
2 Cor. vii, 9-1 1 ; 1 John i, 9 ; Rev. ii, 5. 

XII. REGENERATION. 

This is that work of the Holy Spirit by which 
we experience a change of heart ; the recovery 
upon the heart of the moral image of God. Eph. 
iv, 23, 24. This work, in Scripture, is various- 
ly expressed. Deut. xxx, 6 ; Psa. li, 10 ; Jer. 
xxiv, 7 ; xxxi, 33 ; Ezek. xi, 19 ; xxxvi, 25, 26 ; 
John i, 12, 13; iii, 5-8; Acts iii, 19; Rom. 
xii, 2; xiii, 14; 2 Cor. v, 17; iii, 18; Col. i, 
12-15 ; iii, 10 ; 1 Pet. i, 22, 23 ; 2 Pet. i, 4. 

That there can be no salvation independent 
of regeneration will appear, when we consider, 

Give the evidences of saving repentance in their order? 
What is regeneration ? How is it expressed in Scripture ? 



Doctrines of Christianity. 125 

1. All men are sinners by nature and by prac- 
tice, and they cannot restore themselves to in- 
nocence. Psa. li, 5-10 ; Jer. xiii, 23 ; Rom. iii, 
19; viii, 7, 8 ; xi, 32 ; 2 Cor. v, 17; Gal. iii, 
10-22; v, 19-24; Eph. ii, 1-5; iv, 22-24; 
1 Pet. i, 23 ; 1 John iv, 7 ; v, 4. 

2. God is holy, and cannot look upon unholy 
beings with approbation or delight. Hab. i, 13 ; 
1 Pet. i, 15, 16. 

3. Heaven is a holy place, and none but holy 
beings are capacitated for either its employ- 
ments" or enjoyments. Psa. xxiv, 3, 4 ; Heb. 
xii, 14. 

4. The Scriptures declare that none but the 
regenerate can possibly be saved. Matt, xviii, 3 ; 
John iii, 3, 7; Rom. viii, 7, 8 ; Gal. vi, 15 ; Heb. 
xii, 14. 

Errors respecting regeneration : — 

1. That it is identical with water baptism by 
an apostolically ordained ministry. Refuted in 
Acts xiii, 38, 39; xvi, 31 ; Rom. v, 1 ; x, 9 ; 
Eph. ii, 8 ; 1 John v, 10. 

2. That it is a change of the controlling pur- 
pose made by the human will. Refutation : 
Gen. v, 3 ; vi, 5 ; Job xiv, 4 ; Psa. li, 5 ; Isa. 
i, 5» 6 ; J er - xiii > 2 3 ; John iii, 5, 8. 

Can we be saved without this ? Prove it. What errors re- 
specting it ? 



126 Theological Compend Improved. 

XIII. ADOPTION. 

This is an act by which one takes another 
into his family, owns him for his son, and ap- 
points him his heir. 

In a theological sense, it is that act of God's 
free grace by which, upon our being justified 
and renewed through faith in Christ, we are 
received into the family of God, called his chil- 
dren, and made heirs to the heavenly inherit- 
ance. Eph. i, 3-14 ; 1 Pet. i, 2-5. 

WITNESS OF THE SPIRIT. 

It is the privilege and right of every such 
adopted child to have a certain knowledge of 
this his new relation to God, as the only founda- 
tion of truth, peace, comfort, and hope. Isa. 
xxvi, 3 ; xxxii, 17, 18 ; Psa. cxix, 165 ; Rom. v, 
1-5 ; viii, 1 ; Phil, iv, 7; Eph. i, 3-14; 1 Thess. 
i, 4, 5 ; 1 Pet. i, 2-9 ; 1 John ii, 20, 27. 

This blessing consists in the testimony of the 
Holy Spirit to the spirit of believers of their 
sonship and acceptance with God. 1 John v, 10. 
It is called the Spirit of adoption, Rom. viii, 
15, 16; Gal. iv, 6; the earnest and sealing of 

What is adoption ? In a theological sense ? What is the 
witness of the Spirit ? In what does it consist ? What is it 
called ? 



Doctrines of Christianity. 127 

the Spirit, 2 Cor. i, 22 ; v, 5 ; Eph. i, 13, 14 ; 
iv, 30 ; and full assurance, Col. ii, 2 ; 1 Thess. 
i, 5 ; Heb. vi, 11; x, 22. This inward testi- 
mony is sometimes called the direct witness of 
the Spirit, as distinguished from the indirect, or 
outward testimony, called the fruit of the Spirit. 
Gal. v, 22, 23 ; Eph. v, 9. 

The two kinds of witness must go together. 
The first as a safeguard against distressing 
doubt, and the second to keep from delusion 
and presumption. Isa. xxvi, 3 ; Rom. viii, 14. 

This earnest and sealing of the Spirit implies 
absolute assurance of present salvation : for 
though this efficacy of the Spirit is, in itself, 
sufficient to insure eternal salvation, yet eVery 
believer is left free to retain or to so grieve this 
sealing Spirit, as to cause his withdrawal finally 
and forever. Isa. lxiii, 10 ; Eph. iv, 30 ; Heb. iii, 
7-19 ; vi, 4-6 ; x, 26-29 ; 2 Pet. ii, 20. 

XIV. CONVERSION. 

This term, in its strict sense, describes the 
human part of that change called regeneration, 
by which the sinner is brought into the king- 
dom of heaven. Matt, xviii, 3. In a broader 

What are meant by the direct and the indirect witness ? 
Does this insure final salvation ? What is conversion ? Its 
human part? 



128 Theological Compend Improved. 

sense, conversion is that change in the thoughts, 
desires, dispositions, and life of the sinner which 
is brought about when he is renewed by the 
Holy Ghost, as a result of his turning from sin 
to God, through faith in Jesus Christ. Ezek. 
xviii, 21-23, 30-32; Acts ix, 35; xi, 21; xv, 
3, 19 ; xxvi, 20 ; 1 Thess. i, 9. This work is 
also described as being brought about by the 
agency of others. Psa. li, 10-13 ; Luke i, 16; 
James v, 20. 

XV. HOLINESS— SANCTIFICATION. 

This state is variously expressed in the Script- 
ures, so that we need not be tenacious of any 
particular phrase by which to designate it. It is 
called holiness, sanctification, purity, perfection, 
fullness of God, and of Christ, and of the Holy 
Ghost, and full assurance of faith. 

What is meant by these expressions is, that 
participation of the Divine nature which ex- 
cludes all original depravity or inbred sin from 
the heart, and fills it with perfect love to God 
and man — perfect love, the unction of the Holy 
One, and the baptism of the Holy Ghost. 

Holiness begins when the principle of purity, 

Is it ever caused by the agency of others ? How is the doc- 
trine of sanctification expressed in the Bible ? What do these 
expressions denote? What is said of holiness? 



Doctrines of Christianity. 129 

namely, love to God, is shed abroad in the heart 
in the new birth. But entire sanctification is 
that act of the Holy Ghost whereby the justi- 
fied soul is made holy. This instantaneous 
work of the Sanctifier is usually preceded and 
followed by a gradual growth in grace. The 
Spirit certifies this purification. 1 Cor. ii, 12. 
It is the incoming of the abiding Comforter into 
the consciousness of the believer bringing his 
own light. John xiv, 16, 17. We do not need a 
lantern to see the sunrise. Its chief inferential 
evidences are oneness with Christ, easy victory 
over sin, rejoicing evermore, praying without 
ceasing, and in every thing giving thanks. 

Profession without examination and assur- 
ance of these evidences is not recommended. 
1 Thess. v, 21 ; 1 John iv, 1. After this it is re- 
quired. Matt, v, 16 ; Rom. x, 10; 2 Cor. i, 4. 

Purity is to be distinguished from maturity. 
When inbred sin is destroyed there can be no 
increase of purity, but there may be an eternal 
increase in love and in all the fruits of the 
Spirit. Sanctification is not the same with 
justification. Justification is a change of our 
state from guilt to pardon ; sanctification is a 
change of nature from sin to holiness. It sus- 

What is Said of profession ? What of purity ? Is sanctifi- 
cation the same with justification ? 

17 



130 Theological Compend Improved. 

tains to regeneration the relation of a whole 
to a part. 

This doctrine is by no means involved in 
obscurity, though it has been the subject of 
much controversy and skepticism in the Chris- 
tian Church. 

The attainableness of this state, however, is 
not so much the matter of debate among Chris- 
tians as the time when we are authorized to 
seek and expect it. 

While some hold to the doctrine of purgatory, 
that is, it is necessary for the souls of all who 
do not merit eternal punishment, in order to 
purification, to go into a supposed place or state 
after death ; others contend that this state of 
purity is attainable and required in this present 
life. Luke i, 74, 75 ; Titus ii, 12 ; 1 John iv, 17. 

1. The doctrine of immediate entire sanctifi- 
cation is supported by those Scripture texts 
which express the will of God. John vii, 17; 
Rom. xii, 1, 2; Eph. v, 17, 18; Col. iv, 12; 
1 Thess. iv, 3 ; Heb. x, 9, 10. 

2. Those which express his command. Gen. 

What relation does sanctification sustain to regeneration? 
What is the point of debate among Christians ? Is purity at- 
tainable before death ? What is said of purgatory ? Give the 
several classes of evidence for the doctrine of entire sanctifi- 
cation in their order. 



Doctrines of Christianity. 131 

xvii, 1 ; Exod. xix, 6 ; Lev. xi, 44 ; xix, 2 ; xx, 
7, 26 ; Deut. vi, 5 ; xviii, 13 ; 1 Kings viii, 61 ; 
Matt, v, 48 ; xxii, 37 ; John v, 14 ; Rom. xii, 1, 2 ; 
2 Cor. vii, 1 ; xiii, 1 1 ; Eph. v, 17, 18 ; Heb. vi, 1 ; 
James 1, 4 ; 1 Pet. i, 15, 16. 

3. Those which express his promise. Psa. 
cxix, 1-3 ; Isa. i, 18 ; Jer. xxxiii, 8 ; Heb. vii, 25 ; 
x, 16-22 ; 1" John i, 7, 9. 

4. Those in which the blessing is sought by 
prayer. Psa. li, 2, 7, 9 ; Hos. xiv, 2 ; Matt, vi, 

10 ; John xvii, 17; 1 Thess. v, 23. 

5. Those which record examples ; though if 
there were no examples it would not prove the 
doctrine false, since it is clearly revealed and 
divinely enjoined. Gen. vi, 9 ; 2 Kings xx, 3 ; 
xxiii, 25 ; Job i, 1 ; Psa. xxxvii, 37 ; Luke i, 6; 
1 Cor. ii, 6; Phil, iii, 15; 1 Thess. ii, 10; Heb. 
xii, 23. 

6. Those which imply the doctrine, Prov. 
xi, 5 ; Eph. iii, 16-19; iv, 12-16, 22-24; v > 2 6, 
27; Col. i, 28; Titus ii, 14; Heb. xii, 14; James 
iii, 2 ; 1 Pet. i, 22 ; ii, 9 ; 2 Pet. i, 4, etc. ; 1 John 
iii, 3, 9; iv, 12, 16-18; v, 18; Rev. vii, 14. 

The following texts are often quoted to show 
that there is no redemption from all sin in 
this life ; that no man can live without com- 

Would the absence of example prove the doctrine false? 
What texts are quoted to refute the doctrine ? 



132 Theological Compend Improved. 

mitting it. I Kings viii, 46; Job xxv, 4; Prov. 
xx, 9 ; Eccl. vii, 20 ; Rom. iii, 20, 23 ; 1 John i, 
8, 10. But a little attention to the original 
texts, and the contexts, will clearly prove that 
they teach simply that all have sinned, and that 
all are liable to sin. This is consistent with 
the design of Jesus, who came to save his people 
from their sins, (Matt, i, 21,) that is, from the 
dominion and pollution of sin, so that, hence- 
forth, they should be free from the service of sin, 
and become servants to God, and have their 
fruit unto holiness. Rom. vi, 1-22 ; viii, 1,2; 
1 Pet. ii, 24; 1 John i, 7-9; iii, 5-9; v, 18. 

Errors of judgment, infirmities of body, fears 
occasioned by surprise, unpleasant dreams, wan- 
dering thoughts in prayer, times when there is 
no joy, a sense of inefficiency in Christian labor, 
and strong temptations, are by no means incon- 
sistent with perfect love. Yet errors need the 
atonement. Heb. xi, 7. 

There is no such state of Christian maturity 
in this life as will not admit of advancement. 
Job xvii, 9 ; Psa. lxxxiv, 7 ; Prov. iv, 18 ; Mai. 
iv, 2; Eph. iv, 15, 16; Phil, iii, 13-17; Heb. 
vi, 1 ; 1 Pet. ii, 2-5 ; 2 Pet. iii, 18. 

All persevering believers are advancing to- 

How are the texts thus quoted to be explained ? What is 
said of errors of judgment, etc. ? 



Doctrines of Christianity. 133 

ward entire sanctification. Such will attain this 
grace before death, inasmuch as the promise of 
eternal life carries with it the pledge on God's 
part to bestow all needed grace. Eph. v, 27 ; 
Phil, i, 6 ; Jude 24. 

The fact that many Christians have not till 
near death experienced this grace only proves 
the weakness of their faith or their imperfect 
apprehension of the cleansing blood of Jesus 
Christ. We should be careful not to measure 
the possible by the actual. " It is therefore un- 
doubtedly your duty to pray and look for full 
salvation every day, every hour, every moment, 
without waiting till we have either done or suf- 
fered more." — John Wesley. Entire sanctifica- 
tion is the great safeguard against backsliding. 

Errors respecting entire sanctification : — 

1. That this cannot take place till death re- 
leases the soul from the body, the assumed seat 
of sin. Refutation : See the commands, prom- 
ises, etc., above. 

2. The mistake of Dr. Chalmers, that it is by 
works and not by the blood of Christ applied 
by the Holy Ghost through faith. Refuted by 
Acts xv, 9 ; 2 Thess. ii, 13 ; Heb. ix, 14 ; 1 Pet. 
i, 2 ; 1 John i, 7, 9. 

What is said further of this state of grace ? What five errors 
are held respecting this doctrine ? How refuted ? 



134 Theological Compend Improved. 

3. The doctrine of Count Zinzendorf, that it 
is identical with the new birth. Refuted in John 
xv, 2 ; 1 Cor. iii, 1-3 ; 2 Cor. vii, 1 ; Gal. v, 17 ; 
1 Thess. v, 23. 

4. That original or inbred sin in a believer 
can be imperceptibly outgrown without a con- 
scious operation of the Holy Spirit. Refuted 
by texts under No. 2 above, also by the identity 
of entire cleansing with the fullness or baptism 
of the Spirit, which is always given instanta- 
neously. 

5. That entire sanctification can never be 
certified by the consciousness because the soul's 
nature lies below its gaze, and that it cannot be 
attested by the Sanctifier himself because he is 
the witness of adoption. Refutation : 1 Cor. ii, 
n, 12 j 1 John ii, 20, 27. 

XVI. PERSEVERANCE— APOSTASY. 

It is the birthright of every child of God not 
only to be cleansed from all sin in this life, but 
to keep himself unspotted from the world, and 
so to live as never more to offend his Maker. 
Psa. xxxvii, 37; Heb. xi, 5 ; vii, 25 ; 1 Pet. i, 5 ; 
1 John iii, 9 ; iv, 17 ; v, 18 ; Jude 24. 

What is meant by perseverance ? How may every believer 
persevere in faith and obedience ? 



Doctrines of Christianity. 135 

Yet the best of believers are liable to so far 
apostatize as finally to perish. This is evident 
from the' history, 

1. Of certain angels. Job iv, 18 ; 2 Pet. ii, 4 ; 
Jude 6. 

2. Of Adam. Gen. i, 27, 31 ; iii, 6-10; Eecl. 
vii, 29. 

3. Of the Jews. 1 Cor. x, 1-12 ; Heb. iii, 
17-19; Jude 5. 

4. Of Saul. 1 Sam. x, 9, 10 ; xv, 23, 24 ; xvi, 14. 

5. Of Judas. Psa. xli, 9 ; John xiii, 18 ; Matt, 
xxvi, 24, '2 5 ; John xvii, 12 ; Acts i, 25. 

The numerous commands and exhortations 
to perseverance, and the many warnings against 
apostasy, are further proof of this doctrine. 

1 Chron. xxviii, 9; Ezek. xviii, 24; xxxiii, 12, 
13, 18 ; Matt, v, 13 ; Luke ix, 62 ; John xv, 1-6 ; 
Rom. xi, 20-22; 1 Cor. ix, 27; x, 12; 1 Tim. 
i, 19, 20; v, 12, 15 ; 2 Tim. i, 14, 15 ; Heb. iv, 
1, 11 ; vi, 4-6; x, 26-29, 38, 39; xii, 14, 15; 

2 Pet. i, 3-10 ; ii, 18-22 ; Rev. ii, 4, 5 ; iii, 10, 11. 

XVII. LAST THINGS. 
1. DEATH. 

This is the extinction of animal life, and the 
separation of soul and body. It is the effect of 

Is it possible for Christians to apostatize ? What historical 
proof from Scripture ? What other proof? What is death ? 



136 Theological Compend Improved. 

a widely desolating cause — that cause is sin. 
Rom. v, 12 ; Gen. iii, 19; Eccl. vii, 2 ; viii, 8 ; 
Job viii, 9 ; xiv, 1, 2 ; xvi, 22 ; xxx, 23 ; Psa. 
lxxxix, 48 ; xc, to ; Heb. ix, 27 ; James iv, 14. 

We find on record two exceptions to this 
general calamity. These were removed from 
the earth by translation. 2 Kings ii, 11; Heb. 

xi, 5. 
The soul neither dies nor sleeps with the body. 

Eccl. iii, 21 ; xii, 7. See on Man, page 109. 

Since every man's earthly life is the gift of 
God, (Gen. ii, 7 ; Job xxxiii, 4 ; Acts xvii, 25,) 
all murder is forbidden under penalty of a for- 
feiture of life both temporal and eternal. Gen. 
ix, 6 ; Num. xxx, 29, 33 ; Matt, xix, 18 ; 1 John 
iii, 15 ; Rev. xxi, 8. 

As this life is short and the time of death is 
left uncertain, (Job viii, 9; ix, 25 ; EccL ix, 12,) 
and as death terminates our probationary state, 
it is highly important that we be always duly 
prepared. Eccl. ix, 10; Rev. xxii, 11 ; Psa. xc, 
12 ; Matt, xxiv, 44 ; Luke xii, 35-37 ; Rom. xiii, 
11, etc. ; Titus ii, 12, 13 ; 1 Pet. iv, 7 ; 2 Pet. 
iii, 11. 

What is the cause of death ? What exceptions ? Does the 
soul die or sleep with the body? Have we any right to take 
away life in any way ? What penalty ? What is our duty in 
view of death ? 



Doctrines of Christianity. 137 

2. INTERMEDIATE STATE. 

The term future state is used in relation to 
man's existence in a future life, including the 
soul's separate existence after the death of the 
body, and its ultimate and eternal re-union with 
the body in its resurrection state. That state 
in which the soul exists between the death and 
resurrection of the body is called the interme- 
diate state. 

(A.) INTERMEDIATE STATE OF THE RIGHTEOUS. 

Sometimes called paradise, an Asiatic word 
used to describe the parks and pleasure-grounds 
of Oriental monarchs. It is used also in the 
Greek version of the Old Testament, of the 
Garden of Eden, (Gen. ii, 8, etc.,) and hence in 
time it came to be used to designate heaven. 
Luke xxiii, 43 ; 2 Cor. xii, 2-4 ; Rev. ii, 7. 

It is commonly thought to represent what is 
called the intermediate state of the righteous 
between death and the resurrection, (Luke 
xxiii, 43,) as does the phrase Abrahams bosom. 
Luke xvi, 22. The Scriptures, however, what- 
ever they may say respecting such a state, do 
not teach any intermediate place ; that is, a 
place short of and distinctive from heaven, the 

What is the intermediate state ? 
18 



138 Theological Compend Improved. 

abode of Christ. Compare Mark xvi, 19 ; Heb. 
ix, 24; Acts vii, 55, 59; 2 Cor. v, 1-8; Phil. 
i, 23. 

The souls of the righteous dead enter upon 
this state immediately. Luke xvi, 22 ; Rev. xiv, 
13. This is distinctly taught by Christ. Luke 
xxiii, 43. Those who teach the non-immortality 
of the soul have wrested these words of Christ 
so as to make him say, What I say to you I 
say to-day. This is quite as absurd as it would 
be to pervert in the same way the following 
passages : Luke xix, 9 ; Heb. iii, 7 ; iv, 7 ; James 
iv, 7 ; Exod. ix, 5. 

(b.) intermediate state of the wicked. 

The souls of the wicked are not cast into the 
lake of fire until after the resurrection and gen- 
eral judgment. Matt, xxv, 41 ; 2 Thess. i, 7-10; 
Rev. xiv, 10, 11 ; xx, 10-15. 

But they are in a state of conscious suffer- 
ing as the consequence of their guilt. Luke xvi, 
22-28. 

This will consist in remorse for their mis- 
deeds, and in a separation from those sensual 
objects on which their hearts have been fixed, 
(Luke ix, 19-21,) and in a conscious loss of the 

What will be the condition of the souls of the righteous? 
What will be the intermediate state of the wicked ? 



Doctrines of Christianity. 139 

smiles of God and the joys of paradise. Luke 
xiii, 28 ; xvi, 26. 

The desires, passions, and sinful propensities 
all remaining but no longer finding gratification, 
will naturally become more inflamed and tor- 
menting before the infliction of positive penalties 
in the day of judgment. Pro v. xiv, 32 ; Luke 
xvi, 24; Rev. xx, 11, 12. 

3. MESSIAH'S KINGDOM ITS PROGRESS AND 

ULTIMATE TRIUMPH. 

The doctrine respecting this glorious achieve- 
ment is found in the Divine promises : — 

1. As directly revealed to Abraham, Isaac, 
and Jacob. Gen. xii, 3 ; xiii, 14-16 ; xv, 1-5 ; 
xviii, 18 ; xxii, 17, 18 ; xxvi, 3, 4 ; xxviii, 13, 14. 
That this promise relates to Abraham's spirit- 
ual seed is seen by comparing Rom. iv, 13-25 ; 
Gal. iii, 6-29. 

2. As expressed by the inspired prophets of 
the Old Testament. Gen. xlix, 10 ; Num. xiv, 21 ; 
xxiv, 17-19; Psa. ii, 7, 8; xxii, 27, 28; lxxii, 
8, 11, 17, 19; Isa. ii, 2-4; ix, 6, 7; xlix, 6; Hi, 
10; Hab. ii, 14; Zech. ix, 9, 10; Ezek. xlvii, 
1-12; Dan. ii, 44; vii, 13, 14, 27; Joel ii, 28, 
29 ; Micah iv, 1-7 ; Mai. i, 11. 

3. As expressed in those prophecies which 

What is said of Messiah's kingdom ? How proved ? 



140 Theological Compend Improved. 

distinctly relate to the final restoration of the 
Jews by their conversion to Christianity. Deut. 
xxx, 3-6 ; Isa. i, 24-27 ; xlix, 5-26 ; lx, 15-22 ; 
lxii, 4-12; Jer. iii, 12-18; xxiii, 5-8; xxxi, 10- 
12, 31-34; xxxii, 37-44; xxxi, 7-16; Ezek. xx, 
34,40-42; xxviii, 25, 26; xxxvi, 24-29; xxxvii, 
21-28 ; Hosea iii, 4, 5 ; Amos ix, 1 1-15 ; Micah 
vii, 18-20; Zeph. iii, 19, 20; Zech. viii, 1-9. 
That these prophecies relate to their salvation 
through Christ is seen by comparing Rom. xi, 
26 ; Gal. iii, 7-16. 

4. The Christian Church is the appointed 
and appropriate instrumentality of this work. 
By her prayer 3.S taught of Christ. Matt, vi, 10. 
By her example. Matt, v, 14, 16; Phil, ii, 15. 
By the universal spread of the Gospel. Matt, 
xxviii, 19, 20 ; xxiv, 14 ; Acts i, 8 ; Rev. xiv, 6 ; 
xxii, 17. However small and discouraging the 
commencement of this work, and slow and im- 
perceptible its progress, it is to be crowned with 
ultimate and universal success. Compare Isa. 
lx, 22 ; Dan. ii, 35, 45 ; Ezek. xlvii, 3-5 ; Matt, 
xiii, 31-33. 

This glorious period is called the millennium, 
a word used to denote the thousand years men- 
tioned Rev. xx, 4-6, during which Satan is 

What is the instrumentality ? Its method of action ? What 
is said of the millennium ? 



Doctrines of Christianity. 141 

bound, and Christ reigns in his spiritual pres- 
ence on earth with his saints. But by the 
thousand years is probably meant, not exactly 
ten hundred years, but an indefinitely long 
period, as this is the Scripture usage of the 
phrase. Deut. vii, 9 ; Psa. lxxxiv, 10 ; xc, 4 ; 
Isa. lx, 22 ; Eccl. vi, 6 ; 2 Pet. iii, 8. 

4. THE SECOND ADVENT OF CHRIST. 

The coming of Christ to judge the world in 
his human form will be his second appearance, 
answering to his first appearance on earth in 
his human nature. Matt, xxv, 3 1 ; Acts i, 1 1 ; 
1 Thess. iv, 16 ; 2 Thess. i, 7, 8 ; Heb. ix, 
27, 28. It will be a bodily and visible coming, 
(Rev. i, 7,) suddenly bursting upon the human 
race when engaged in their daily pursuits and 
pleasures. Matt, xxiv, 36-51 ; xxv, 1-14. The 
time of the second coming of Christ was, dur- 
ing his incarnation, as a part of his humilia- 
tion, unknown to him, but it was a secret in the 
bosom of the Father. Mark xiii, 32. The pur- 
pose of his coming will be to raise the dead, 
to judge the human family, to sentence the 
wicked to everlasting punishment, and to gath- 
er the righteous to the eternal reward of 
heaven. Matt, xxv, 31-46; John v, 28, 29; 

What is said of the second advent of Christ ? 



142 Theological Compend Improved. 

Acts xvii, 31 ; 2 Thess. i, 7-10; Rev. xx, 10- 
15 ; xxi, 8. 

It is the duty of believers to live in daily ex- 
pectation of this great event, (Mark xiii, 33-37,) 
and to love the appearing of their Lord. Rom. 
viii, 23; 1 Thess. i, 10; Titus ii, 13; Heb. 
ix, 28 ; 2 Pet. iii, 1 1-14 ; Rev. xxii, 20. 

5. the general resurrection. 

By this is meant the raising to life from the 
dead the bodies of all mankind, incorruptible, 
and the reuniting of them to their souls. The 
bodies raised must be substantially the same 
bodies, or the term resurrection is absurd ; and 
for God to give an entirely new body would be 
rather a new creation: This doctrine, though 
above reason, is not contrary to it, and, there- 
fore, no more incredible, than is that of its crea- 
tion at first. Gen. ii, 7 ; Acts xxvi, 8 ; 1 Cor. xv, 
12-23, 45-58. 

It is no more difficult for God to change our 
vile bodies from the corruption of death into 
forms of angelic purity and beauty, than it is to 
transform charcoal into the sparkling diamond ; 

What is the duty of believers ? What is meant by the gen- 
eral resurrection ? Will the bodies be the same ? Is not this 
incredible ? By what examples is its possibility and proba- 
bility proved ? 



Doctrines of Christianity. 143 

for the latter differs from the former only in the 
crystalline arrangement of its atoms. There 
are also examples which indicate a resurrec- 
tion in insects, vegetables, and trees, from 
year to year. While these teach the possi- 
bility and probability of man's resurrection, 
the Bible explicitly declares the doctrine. Job 
xiv, 12-15; xix, 25-27; Psa. xvi, 9-1 1; Isa. 
xxvi, 19 ; Dan. xii, 2 ; Hos. xiii, 14 ; Matt. 
xxii, 28-32 ; John v, 28, 29 ; Acts xvii, 31, 32 ; 
xxiv, 14, 15 ; xxvi, 8 ; 1 Cor. xv, 12-55 > 2 Cor. 
v, 1-10; Phil, iii, 20, 21 ; 1 Thess. iv, 13-18 ; 
Rev. xx, 12, 13. 

The doctrine of the resurrection is fundamen- 
tal to Christianity, as the whole Gospel stands 
or falls with the truth of it, especially that of 
Christ. Acts ii, 23-36 ; xiii, 30-37 ; Rom. 
i, 4 ; 1 Cor. xv, 12, etc. 

The term resurrection is also used in a sym- 
bolical sense to denote the raising of souls from 
a state of sin to a state of life and true holiness. 
Ezek. xxxvii, 1-14; John v, 21, 25 ; Rom. vi, 1-7 ; 
Eph. ii, i, 5,6. But the resurrection of the body 
is always represented as future, that of the soul, 
as in the present time. 

What texts explicitly prove the doctrine ? Is this of impor- 
tance to Christianity? What is said of the term as used symbol- 
ically ? How is the literal distinguished from the symbolical ? 



144 Theological Compend Improved. 

6. general judgment. 

By this is meant that important period which 
is to terminate the present state of existence, 
and in which there is to be a general trial of 
angels and men, holy and unholy. Acts xvii, 3 1 ; 
xxiv, 15 ; Jude 6, 7, 14, 15. 

The evidences of such a day are, — 

1. The justice of God requires it, as this at- 
tribute is not clearly and fully displayed in the 
present life. Ezra ix, 13 ; Psa. ciii, 10; lxxiii, 
1-19; xcii, 7 ; Job xxi, 7-34 ; Eccl. viii, 11, 14 ; 
Luke vi, 24, 25 ; xvi, 25 ; Rom. ix, 22. 

2. The dictates of conscience and reason sug- 
gest this. Acts xxiv, 25 ; Rom. ii, 15, 16. 

3. The resurrection of Christ is a certain 
proof of it. Acts xvii, 31 ; Rom. xiv, 9 ; Phil, 
iii, 10, 11. 

4. Those texts which limit the judgment to 
a future and definite time. Eccl. xi, 9 ; xii, 14 ; 
Mai. iii, 16-18 ; iv, 1 ; Matt, xii, 36 ; xiii, 38-43 ; 
xvi, 27 ; xxv, 31, etc. ; John v, 28, 29 ; xii, 48.; 
Acts xvii, 31 ; xxiv, 25 ; Rom. ii, 5-16 ; 1 Cor. 
iii, 13 ; iv, 5 ; 2 Cor. v, 10 ; 2 Tim. iv, 1 ; 2 Pet. 
ii, 9 ; iii, 7 ; Jude 6 ; Rev. xx, 12, 13. 

5. Those which speak of former generations 

What is meant by the general judgment ? Give the evi- 
dences in their order. 



Doctrines of Christianity. 145 

being reserved unto the judgment. Matt x, 15 ; 
xi, 23, 24 ; Luke xi, 31, 32 ; Jude 6, 7, 14, 15. 

The judgment day should be considered as 
the most sublime, solemn, and interesting of all 
events. Then time and human probation will 
close. Rev. x, 6 ; xxii, 11, 12. The material world 
will be changed, and men and devils receive 
their irrevocable sentence from the righteous 
Judge. 2 Pet. iii, 7-12 ; Jude 6, 14, 15 ; Rev. 
xx, 10-15. 

7. HEAVEN. 

The Scriptures use this word in three differ- 
ent senses : 1.) For the atmosphere around us, 
where the clouds and fowls are seen. Gen. 
i, 7, 8, 20 ; Matt, xxiv, 30. 2.) For that im- 
measurable space in which the sun and stars 
have their position. Gen. i, 14, etc. ; xv, 5 ; 
Josh, x, 13. 3.) For that glorious abode, where 
the omnipresent God more immediately dwells, 
called the third heaven. 2 Cor. xii, 2 ; the 
heaven of heavens. Deut. x, 14; 1 Kings viii, 27 ; 
Neh. ix, 6 ; Psa. lxviii, 33 ; the state and place 
of blessedness to which the saints attain after 
the present life. 2 Kings ii, 1, 1 1 ; 2 Cor. v, 1, 2 ; 
Heb. x, 34; xi, 16. 

How should the judgment day be regarded ? Why ? In 
what three senses is the word heaven used ? 
19 



146 Theological Compend Improved. 

Respecting the exact locality of this place 
Scripture is silent, and human conjectures are 
various and conflicting. It is generally repre- 
sented as being somewhere away from this earth, 
and therefore up in the strictest sense of the 
word. Mark xvi, 19 ; Lukexxiv, 51 ; Johniii, 13 ; 
vi, 62; Acts i, 9-1 1 ; Eph. iv, 10; 1 Thess. 
iv, 16, 17 ; 1 Tim, hi, 16; Heb. ix, 24. 

Of this heavenly world nothing is revealed to 
gratify our curiosity in the present life ; even 
departed spirits, on returning to earth, have not 
been allowed to reveal what has been made 
known to them. Compare Matt, xvii, 3 ; 
xxvii, 52, 53 ; Luke vii, 15 ; John xi, 44 ; 2. Cor. 
xii, 4 ; yet quite enough is known to call out 
our earnest desires and preparation for this 
heavenly state. 2 Cor. v, 1-8; Phil, i, 21-23 5 
Heb. xi, 13-16 ; 1 John iii, 2, 3. 

The prominent features of this blessed life 
are its holiness, its happiness, and the presence 
of the Lord. Psa. xvi, 11 ; xvii, 15 ; Job xix, 
26, 27 ; John xiv, 1-3 ; xvii, 24 ; 1 Cor. xiii, 
9-12 ; 2 Cor. v, 1-8 ; Phil, iii, 20, 21 ; 1 Thess. 
iv, 16, 17; Heb. xii, 14; 1 Johniii, 2, 3; 
Rev. iii, 21 ; xxi, 3, 4, 7, 22-27 \ xxn > I_ 5- 



What is said of the locality of heaven ? What of its nature 
is revealed ? What are its prominent features ? 



Doctrines of Christianity. 147 

Heaven was prepared for the righteous from 
the beginning, Matt, xxv, 34 ; and Jesus has 
gone to perfect it and to prepare the way to it 
by his mediation for all such as come to him. 
John xiv, 1-3, 6 ; vii, 25. 

There are various degrees of glory in heaven 
— called mansions, John xiv, 1— suited to the dif- 
ferent capacities and moral attainments of the 
faithful. Dan. xii, 2 ; Matt, xviii, 4 ; xx, 23 ; 
1 Cor. xv, 41. 

John Newton once said that if he ever en- 
tered heaven, he might, probably, meet three 
great wonders : 1.) In rinding some there whom 
he had supposed would not be there. 2.) In not 
finding some there whom he had expected would 
be there. 3.) Most of all in finding himself 
there. "The Lord seeth not as man seeth." 
1 Sam. xvi, 6, 7; Matt, iii, 17, 18; 2 Tim. 
ii, 19. 

8. HELL. 

This word, translated from the Hebrew 
sheol, and the Greek hades, originally means 
the concealed place, the state or condition of 
all departed spirits, whether righteous or the 
wicked, and, therefore, does not necessarily de- 

When and for whom was heaven prepared ? Are there 
different degrees ? What did John Newton say ? What is 
the original meaning of the word hell ? 



148 Theological Compend Improved. 

note a place of torment. Compare Acts ii, 
27, 31 ; Luke xvi, 23. 

When the place of final punishment, is des- 
ignated other words are used, such as gehenna y 
Matt, v, 22, 29, 30 ; x, 28 ; xviii, 9 ; xxiii, 15, 33 ; 
Mark ix, 43, 45, 47 ; Luke xii, 5 ; James iii, 6 ; 
and tartarus. 2 Pet. ii, 4. (Greek.) 

Though many of the Scripture terms and 
phrases used to describe this punishment are 
metaphorical, yet they represent a dreadful 
reality, and are designed to convey the idea of 
the greatest and most terrible torments possible. 
Psa. ix, 17; 1, 22 ; Mai. iv, 1 ; Matt, iii, 12; 
viii, 12 ; xiii, 42 ; xxv, 41, 46 ; Mark ix, 43, 44 ; 
Luke xiii, 28 ; xvi, 24, 28 ; Rom. ii, 8, 9 ; 
2 Thess. i, 8, 9 ; Jude 13-15 ; Rev. vi, 15- 
17 ; xiv, 10, 11 ; xx, 14, 15 ; xxi, 8. 

The strongest possible terms are used to ex- 
press the endless duration of this punishment. 
Matt, xxv, 41,46 ; Mark iii, 29 ; ix, 43-48 ; Luke 
xvi, 26 ; 2 Thess. i, 9 ; Jude 7, 13 ; Rev. xx, 10. 

The same terms are sometimes applied in a 
limited sense to such things as must certainly 

What other terms are used to designate the place of final 
punishment ? Is this state of punishment ever described meta- 
phorically ? What does such language represent ? How is 
its endless duration expressed ? Are the same terms ever ap- 
plied to be in a limited sense ? 



Doctrines of Christianity. 149 

have an end ; as appears by a comparison of 
the following texts : Gen. xlix, 26 ; Hab. iii, 6 ; 
2 Pet. iii, 10 ; Rev. vi, 14 ; xvi, 20. 

The representation of the punishment of the 
wicked is so connected with the happiness of 
the righteous in point of time and duration as 
prove it to be future and eternal. Dan. xii, 2 ; 
Isa. xlv, 16, 17 ; Matt, xxv, 46 ; John v, 28, 29 ; 
Rom. ii, 5-1 1 ; Rev. xxii, n, 12. 

The great solicitude of Christ and his apos- 
tles for the salvation of men implies that the 
wicked are exposed to eternal punishment. 
Deut. xxx, 15-19; xxxii, 29; Jer. viii, 18-22; 
ix, 1, 2 ; Ezek. xviii, 30-32 ; Luke xiii, 24-28, 
34; Acts xx, 17-31; xxi, 13; Rom. ix, 1-3; 
2 Cor. vi, 1-9; viii, 9; 1 Pet. ii, 21-24; n i> 
17, 18 ; Rev. vi, 9-1 1. 

Socrates and Plato, the exponents of the 
highest uninspired human reason, taught the 
doctrine of the endless suffering of all incurable 
souls. In this they agreed with the ancient 
mythology. Hence the tenet is not unreason- 
able, since it is a principle of natural religion 
and of moral philosophy resulting from a per- 

Are the same terms applied alike to represent the duration 
of both of hell and heaven ? What does the great solicitude 
of Christ and others for the salvation of men imply ? What 
did Socrates and Plato teach ? 



150 Theological Compend Improved. 

version of free agency. Compare Pro v. i, 31, 
32 ; Gal. vi, 7, 8 ; Rev. xxii, n, 12. 

The infliction of suffering as a penalty for sin 
is not inconsistent with the Divine mercy, but 
rather such a display of that mercy as calls for 
appropriate praise. Exod. xv, 1-2 1 ; xxxiv, 6, 7 ; 
Psa. lviii, 10, 11 ; lxii, 12 ; cxxxvi, 1, 10, 15, etc. ; 
cxlix, 5-9. 

If, then, through all time the Divine mercy 
has in fact not only permitted, but actually 
inflicted suffering as a punishment of sinners, 
as well as for disciplinary and salutary pur- 
poses, why may not eternal punishment be con- 
sistent with the Divine mercy? Lev. xxiv, 10- 
16; Num. xv, 30-36 ; Josh, vii, 1-9; Isa. lxvi, 
24 ; 1 Cor. x, 5-1 1 ; 2 Pet. ii, 6 ; Jude 7 ; Rev. 
ix, 1-6. 

Future punishment cannot mean annihilation, 
extinction, or non-existence — for what ceases to 
be ceases to suffer, whereas suffering implies 
continued conscious existence: hence called 
everlasting punishment. Matt, xxv, 46 ; 2 Thess. 
i, 9 ; Jude 7. 

Of annihilation there can be neither more 

Is punishment consistent with divine mercy ? Does it ex- 
hibit that mercy! How? If temporal infliction for sin 
illustrates the divine mercy, why may not eternal punishment 
equally demonstrate both the divine love and justice ? 



Doctrines of Christianity. 151 

nor less ; it is therefore inconsistent with the 
scriptural doctrine of different degrees of pun- 
ishment. Matt, x, 15 ; xi, 22-24: xii, 41, 42; 
xxiii, 14 ; Luke xii, 47, 48 ; Heb. x, 26-29. 

The annihilationists of the present day assert 
that the soul dies with the body ; that this death 
constitutes the punishment of sin ; and that this 
is the state of all the dead, a state of non-being. 
That the only difference between the righteous 
and the wicked is, that the righteous are con- 
signed to this punishment, some of them for 
thousands of years, until Christ shall raise them 
to immortality ; while the wicked are left in 
eternal death. This doctrine is contrary to the 
Scriptures in general, especially the following : 
Psa. xvi, 10; Dan. xii, 2; Luke xvi, 22-28; 
xxiii, 43; John v, 28, 29; Acts vii, 55, 59; 
2 Cor. v, 1-8 ; Phil, i, 21-23 J K- ev - x i y > 10-13 I 
Matt, xxii, 32. 

It is contended by s'ome that the punishment 
of sin consists, for the most part, in remorse of 
conscience, and that every sinner suffers this 
in proportion to his guilt, and at the time of 
transgression. 

What is said of the doctrine of annihilation ? Does it ad- 
mit of degrees of punishment ? Does not that doctrine con- 
flict with Scripture ? Does not the punishment of sin consist 
in part in remorse of conscience ? 



152 Theological Compend Improved. 

This doctrine cannot be true, — i. Because 
conscience in every individual is not the same ; 
while it condemns some for doing what is right 
in itself, it acquits others for doing what is actu- 
ally wrong. Acts xxvi, 9, etc. ; 1 Tim. i, 13. 

2. Because progress in sin is attended with 
increasing insensibility ; while the first deviation 
from duty is attended with a keen sense of 
guilt, on the second offense the conscience 
feels less, and so on until she is lulled to sleep. 
Eph. iv, 19 ; 1 Tim. iv, 2 ; Titus i, 15. 

If there is no punishment beyond this life, 
and all who die become immediately happy, 
then it might be inferred, from his administra- 
tion, that God is the friend of sinners rather 
than of the righteous. Thus the antediluvians 
and Sodomites were taken in their crimes im- 
mediately to heaven, while righteous Noah and 
Lot were left to endure the further trials and 
sufferings of this life. But compare 2 Pet. ii, 4-9. 

If punishment is followed by admittance to 
the rewards of heaven, then there can be sal- 
vation without the blood of Christ, and his 
cross is made of none effect. John xvi, 6 ; Heb. 
ix, 12-28 ; Rev. i, 5. 

Give some proof that this is not a sufficient punishment. 
If there is no future punishment, what may we infer? If 
heaven follows a limited punishment, what is the inference ? 



PAST III. 

MORALS OF CHRISTIANITY. 



THE MORAL LAW. 

THIS is that revelation of the divine will 
which relates to the duties men owe both 
to their Maker and to their fellow-men, or 
neighbors, as explained Luke x, 33-37. 

This law is spiritual and perfect, extending to 
all the inward creations and outward actions of 
men, and can never be changed or annulled. 
Psa. xix, 7, 8 ; Pro v. xxx, 5, 6 ; Rom. vii, 12, 14 ; 
Rev. xxii, 18, 19. 

This law was first written on the hearts and 
consciences of men, so that by a proper use of 
their rational and moral faculties they might 
attain to a knowledge of their whole duty. 
John i, 9 ; iii, 19, 20; Rom. i, 19, 20 ; ii, 14, 15. 

"Two things there are which, the oftener and 
the more steadfastly we consider them, fill the 

What of the moral law ? When and where was this law first 
written ? 
20 



154 Theological Compend Improved. 

mind with an ever new, an ever rising admiration 
and reverence: the Starry Heaven above; the 
Moral Law within!' — Immanuel Kant. 

To confirm this original law of nature, it was 
written by the finger of God in the form of ten 
commandments, and delivered to Moses on 
Mount Sinai. Exod. xx, I— 17 ; xxiv, 12 ; xxxi, 
18 ; xxxii, 15, 16. 

The summary of this law, as explained by 
Christ and his Apostles, is supreme love to 
God and impartial love to man. Matt, xxiii, 36- 
40; Luke x, 35-37; Rom. xiii, 9, 10; James 
ii, 8. 

" This is the sum of every part, 
To love our God with all our heart ; 
That we should love our neighbor too, 
And what we wish from him, should do. 

" 'Tis short and sweet, 'tis good and plain, 
Easy to learn, and to retain : 
May grace divine our souls renew, 
And 't will be sweet to practice too." 

I. DUTIES WE OWE TO GOD. 

These duties are both internal and external ; 
that is, there are those which relate to our in- 
ward principles and disposition, and those which 

What quotation from Immanuel Kant ? Where was this 
law given, and how, to Moses ? Where else does it appear in 
the Old Testament ? In the New ? What further is said of 
it ? By the poet ? 



Morals of Christianity. 155 

relate to our outward actions, whether public 
or private. 

1. The Internal duties are, — 

1.) Submission to God. I Sam. iii, 18 ; Job 
i, 21, 22 ; Psa. xxxix, 9 ; Isa. xlv, 9, 23 ; James 

iv, 7> IS- 

2.) Z^<? &> 6W. Deut. vi, 5 ; Josh, xxii, 5 ; 
Prov. viii, 17; John xiv, 21; Rom. viii, 28; 
Eph. i, 4 ; Jude 21. 

3.) 7>w/ z>z GW. Psa. iv, 5 ; xxxvii, 3 ; 
lv, 22 ; lxii, 8 ; Prov. iii, 5 ; xvi, 3 ; xxix, 25 ; 
Isa. xxvi, 4 ; 1 Pet. iv, 19. 

4.) Fear of God. Deut. vi, 24 ; x, 12; Josh, 
xxiv, 14 ; Psa. xxxiii, 8 ; lxxxix, 7 ; xcvi, 4, 9 ; 
Prov. xxiii, 17; Eccl. xii, 13 ; Matt, x, 28. 

2. The External duties include all the ap- 
pointed means of promoting his religion. Such 
as the public and social worship of God, includ- 
ing the reading and preaching of his word, ex- 
hortation, mutual converse, the sacrament, sing- 
ing, and prayer. Neh. viii, 1-12 ; Psa. c, 1-4; 
cl, 3-6; Mai. iii, 16; Matt, xviii, 20; xxviii, 19, 
20 ; Luke iv, 15-21 ; Acts xvi, 13 ; xvii, 1-3 ; 
1 Cor. xi, 23-27 ; Col. iii, 16 ; Heb. x, 25 ; 
1 Tim. iv, 11-16. 

How are our duties to God expressed ? What are these ? 
What is the first of the internal class ? Second ? Third ? 
Fourth ? What are the external duties ? 



156 Theological Compend Improved. 

These means of grace are all indispensable ; 
more especially prayer, by which is meant the 
offering up of our desires to God for things 
agreeable to his will. Ezek. xxxvi, 37 ; Jer. 
xxix, 12, 13 ; 1 John v, 14, 15. 

The importance of this duty is manifest from 
the express commands and promises of God. 
Isa. lxii, 6, 7 ; Ixv, 24 ; Jer. xxxiii, 3 ; Ezek. 
xxxvi, 37 ; Joel ii, 32 ; Matt, vi, 9-13 ; vii, 7-1 1 ; 
Luke xviii, 1-8 ; Rom. x, 12, 13 ; Phil, iv, 6; 
Col. iv, 2, 3 ; James i, 5 ; v, 13-16. 

The general duty of prayer includes four 
kinds, or classes : — 

a) Mental prayer, called the prayer of the 
soul, and of the heart, as distinguished from that 
which is vocal. 1 Sam. i, 12, 13, 15 ; Psa. 
lxii, 8. 

The chief importance of this kind of prayer is 
that it can be performed at all times, in all 
places, and by all persons. It is especially re- 
ferred to in Luke xviii, 1, 7 ; Acts x, 2 ; Rom. 
xii, 12 ; Eph. vi, 18 ; 1 Thess. v, 17. 

No particular posture of body is enjoined as 
essential to acceptable prayer. Both sitting and 
standing were practiced by the Jews. 2 Sam. 

Are they all useful ? Which is the most important ? How 
many particular kinds of prayer? What of mental prayer? 
Its chief importance ? What postures are mentioned? 



Morals of Christianity. 157 

vii, 18 ; Judg. xx, 28 ; Matt, vi, 5 ; Luke xviii, 
1 1 ; except on occasions of deep concern, when 
kneeling ox prostration was common. Job i, 20 ; 
2 Chron. vi, 13 ; Ezra ix, 5 ; Psa. xcv, 6 ; Dan. 
vi, 10. This was also the usage of Christ and 
the early Christians. Matt, xxvi, 39 ; Luke 
xxii, 41 ; Acts vii, 60 ; xx, 36 ; xxi, 5 ; Eph. 
iii, 14. 

b.) Private prayer ; the particular value of 
which consists in being able to approach God 
with more freedom, and unbosom ourselves more 
fully, ttran in any other way. Between us and 
God there are private, personal interests ; sins 
to confess, and wants to be supplied, which it 
would be improper to disclose to the world. 
This duty is enforced by the example of good 
men in all ages. Gen. xxxii, 25, etc. ; 2 Kings 
iv, 33 ; Acts x, 2, 9, 30 ; and especially by the 
teaching and example of Jesus. Matt, vi, 6 ; 
xiv, 23 ; xxvi, 36, etc. ; Mark i, 35 ; Luke 
v, 16. 

c) Family prayer. The absence of an express 
precept for family worship has been urged against 
our obligations to perform it. But for suck, a 
precept there is no necessity, since the duty is 

What is the most common? What of private prayer? Its 
chief importance ? Family prayer : what has been urged 
against it ? 



158 Theological Compend Improved. 

clearly included in the general command to in- 
culcate household religion, which has been the 
practice of the Church in all ages. . Gen. 
xviii, 19 ; Deut vi, 6, 7 ; Acts x, 2 ; xvi, 31-33 ; 
Eph. vi, 4. 

d.) Public and social prayer ; an important 
part of public worship. See on External duties 
to God, p. 155. 

The prayers of impenitent sinners are con- 
temned of God. Psa. 1, 16, 17 ; Pro v. i, 28, 29 ; 
xxviii, 9; Isa. i, 15 ; John ix, 31 ; James iv, 3. 
He hears the penitent. Luke xv, 17, etc. ; xviii, 
9-14. 

II. DUTIES TO OUR NEIGHBORS. 

By the beautiful parable of the good Samari- 
tan we are taught that the term neighbor com- 
prehends every child of man. Luke x, 25-37. 

This relation is independent of nation, vicinity 
of residence, configuration, complexion, condi- 
tion, or religion. Mai. ii, 10 ; Pro v. xxii, 2 ; 
Acts xvii, 26 ; Gal. iii, 28. 

The whole of our duty toward our neighbor 
is summed up in what has been very properly 

What is there to meet this objection? What is said of 
public and social prayer ? How does God regard the prayers 
of the impenitent ? What does the parable of the good Sa- 
maritan teach us ? What is said of this relation ? What fur- 
ther is said ? 



Morals of Christianity. 159 

called the royal law. James ii, 8 ; and our 
Saviour's golden rule. Matt, vii, 12. 

The obvious import of this rule is, being 
guided by justice and mercy, to do unto oth- 
ers as you would have others do to you 
were your circumstances and theirs reversed. 
This law, therefore, both in a positive and 
negative point of view, is exceeding broad. Psa. 
cxix, 96. 

1. This law of universal love forbids the in- 
dulgence of any unholy temper or disposition 
toward our neighbor, such as : Hatred, Lev. 
xix, 17; 1 John iii, 14, 15 ; iv, 20. Envy, Pro v. 
xxiv, 1 ; Psa. xxxvii, 1 ; Rom. xiii, 13 ; 1 Pet. i. 
Malice, 1 Cor. v, 8 ; xiv, 20 ; Eph. iv, 31; 
Col. iii, 8. Anger, Eccl. vii, 9 ; Matt, v, 22 ; 
Eph. iv, 31 ; Col. iii, 8. Wrath, Rom. xii, 19 ; 
Eph. iv, 26, 31 ; James i, 19. Revenge, Lev. 
xix, 18; Prov. xxiv, 29; Zech. vii, 10; Rom. 
xii, 19. Covetousness, Exod. xx, 17 ; Luke 
xii, 15 ; Eph. v, 3 ; Col. iii, 5. 

2. It prohibits all sinful conduct toward our 
neighbor, such as : Murder, Exod. xx, 1 3 ; Matt, 
v, 21, 22; xix, 18. Lying and false witness, 
Exod. xx, 16 ; Prov. xxiv, 28 ; Zech. viii, 16, 17 ; 

What is the sum of our duty toward our neighbor called ? 
What is the import of this rule ? Is this law extensive ? What 
does it forbid in our tempers ? What in our conduct ? 



160 Theological Compexd Improved. 

Mai. iii, 5 ; Eph. iv, 25 ; Col. iii, 9. Theft, 
Exod. xx, 15; Lev. xix, 1 1 ; Matt, xix, 1 8 ; 
Eph. iv, 28. Strife and contentions, Gen. xiii, 
8 ; Prov. xx, 3 ; xxv, 8 ; Rom. xiii, 8 ; Col. iii, 
13 ; Titus iii, 9. Lezvduess and drunkenness, 
Exod. xx, 14 ; Job xxxi, 1 ; Prov. vi, 25, 29, 32 ; 
xxiii, 20, 31-33 ; Isa. v, 11, 22 ; Hab. ii, 15, 16 ; 
Matt, v, 27, 28 ; Rom. xiii, 13 ; xiv, 21 ; 1 Pet. ii, 
11. Evil speaking and reviling, Acts xxiii, 5; 
Eph. iv, 31 : James iv, 11. Oppression, Psa. xii, 
5 ; Prov. xxiv, 11, 12 ; Isa. i, 17 ; lviii, 6; Mai. 
iii, 5 ; Amos iv, 1 ; Zech. vii, 10; James v, 4. 
Retaliation, Lev. xix, 1 8 ; Prov. xxiv, 29 ; 
1 Thess. v, 15 ; Matt, v, 39-44. 

3. It enjoins the cultivation of all holy tem- 
pers and dispositions toward our neighbors ; 
such as : Love, Lev. xix, 18, 34 ; Matt, v, 44; 
John xiii, 34 ; Rom. xii, 10 ; xiii, 8 ; 1 Cor. 
xiii, 1-8; Gal. v, 13, 14; Col. iii, 14; Heb. 
x, 24; xiii, 1 ; i Pet. ii, 17; 1 John iii, 18 ; iv, 
7, 8, 20, 21. Forbearance, Prov. xix, 1 1 ; 1 Cor. 
xiii, 4-7; Eph. iv, 2; Col. iii, 13; 1 Pet. 
ii, 19-23. Forgiveness, Luke vi, 37 ; Matt, 
xviii, 21, 22 ; Eph. iv, 32 ; Col. iii, 13. 

4. It requires the practice of all good deeds 
toward our neighbors, such as: Good example, 

What is enjoined respecting our tempers etc. ? What are 
we required to practice ? 



Morals of Christianity. 161 

Neh. v, 9 ; Matt, v, 16 ; Col. iv, 5 ; 1 Tim. 
iv, 12; Titus ii, 7, 8. Honor, Rom. xii, 10; 
xiii, 7 ; Phil, ii, 3 ; 1 Pet. ii, 17. Mercy, Dan. 
iv, 27 ; Micah vi, 8 ; Luke vi, 36; Col. iii, 12. 
/V/p and compassion, Luke x, 33-37 ; 1 Peter 
iii, 8 ; 1 John iii, 17. 

5. It especially designates our deportment 
toward certain particular classes of our neigh- 
bors, such as : Rulers, Acts xxiii, 5 ; Rom. 
xiii, 1-7 ; Heb. xiii, 7 ; 1 Thess. v, 12, 13 ; 
1 Tim. ii, 1-3 ; Titus iii, 1 ; 1 Pet. ii, 13-17. 
Masters and servants, Eph. vi, 5-9 ; Col. iii, 22 ; 
iv, 1. Parents and children, Eph. vi, 1-4 ; Col. 
iii, 20, 21. Husbands and wives, Eph. v, 22-25 ; 
Col. iii, 18, 19. -^g?*/, Lev. xix, 32 ; 1 Tim. 
v, 1, 2 ; 1 Pet. v, 5. Widows and fatherless, 
Exod. xxii, 22-24 5 r Tim. v, 3 ; James i, 27. 
Sick, James i, 2J ; v, 14 ; Strangers, Exod. 
xxii, 2 1 ; Heb. xiii, 2. Enemies, Matt, v, 44 ; 
Rom. xii, 20. Wicked, Lev. xix, 17; 1 Sam. 
xii, 20, 23. • Heathen, Matt, ix, 38 ; xxviii, 
19, 20. 

III. DUTIES TO OURSELVES. 

I. Self-defense- against the destructive 
forces of nature, ravenous beasts, or malicious 

What is that especially designated? What is said concern- 
ing self-defense ? 
21 



1 62 Theological Compend Improved. 

men, even to the extent of taking life to save 
our own. Num. xxxv, 22-24. 

2. Self-Preservation. We should refrain 
from maiming ourselves, except to preserve life, 
and from self-destruction. Lev. xix, 28 ; Jer. 
xvi, 6, 7; xlvii, 5. 

It is our duty to endure all the ills of life as 
disciplinary and corrective of our spiritual 
natures. Heb. xii, 5-1 1 ; Rev. iii, 19. 

We are bound to refrain from self-torture 
and rigid austerities, and fasts detrimental to 
health of body or mind. 1 Tim. iv, 1-5. 

3. Self-Control. We are morally bound to 
restrain our natural and lawful appetites within 
the limits of reason and conscience. The de- 
sire for food and drink is to be indulged only so 
far as promotive of health. The sexual impulse 
may be gratified only within lawful marriage ; 
and, even then, not to the detriment of the body, 
mind, and spiritual nature. 1 Cor. vi, 19 ; ix, 27. 

The law of self-control forbids the creation 
and indulgence of enslaving and debasing arti- 
ficial appetites, such as those entailed by the use 
of opium, tobacco, and intoxicating drinks. The 
imperious nature of these appetites brings them 
into direct collision with the law of purity, which 

What is said concerning self-preservation ? What of self- 
control ? 



Morals of Christianity. 163 

demands that the lower parts of our nature be 
in subjection to the higher. Rom. vi, 12, 13 ; xii, 
i, 2 ; 1 Cor. vi, 9-13 ; Phil, iii, 19 ; 1 Pet. ii, 5. 

No mention is made in the Bible of distilled 
or alcoholic spirits, for these are a later invention. 
The strong drink frequently mentioned is the in- 
toxicating cider and beer of modern times. This, 
together with intoxicating wine, as a beverage is 
always condemned either positively or by impli- 
cation : Lev. x, 9 ; Num. vi, 3, 4 ; Deut. xxix, 6 ; 
xxxii, 33 ; Judg. xiii, 4, 7, 14 ; 1 Sam. i, 13-15 ; 
xxv, 36-38 ; 2 Sam. xiii, 28 ; Esther i, 10 ; vii, 
7 ; Prov. xx, 1 ; xxiii, 29-32 ; xxxi, 4, 5 ; Isa. 
v, n, 22; xxiv, 9; xxviii, 1, 7; lvi, 12; Jer. 
xxxv, 5, 6 ; Ezek. xliv, 21 5 Dan. i, 8 ; v, 1-4 ; 
Hosea iii, 1 ; Joel i, 5 ; iii, 2 ; Micah ii, 11; 
vi, 15 ; Hab. ii, 5, 15, 16; Luke i, 15 ; xxi, 34; 
Rom. xiii, 13 ; 1 Cor. vi, 10; Gal. v, 21 ; Eph. 
v, 18 ; 1 Tim. iii, 3, 8. 

That certain wines were used in Scripture 
times which were not intoxicating or injurious, 
but simply cheering and promotive of health, 
appears, first, from being designated by a dif- 
ferent Hebrew word ; and secondly, from the 
favorable reference to such wine, Judg. ix, 13 ; 
Psa. civ, 1 5 ; Sol. Song viii, 2 ; Isa. lv, 1 ; and 

What is said about the use of intoxicating liquors, including 
wines ? Of certain other wines ? 



164 Theological Compend Improved. 

particularly from its being commended to the 
infirm as an occasional tonic or for some 
sanative purpose, not as a common drink. 
1 Tim v, 23. 

The use of wine as a beverage is, by some, 
defended by the act of Jesus in sanctioning the 
practice by miraculously providing a supply at 
the marriage in Cana. John ii, 1-11. But it 
does not appear that the wine first used at that 
feast was intoxicating ; much less that which 
Jesus supplied, called the good wine. It was, far 
more likely, a sample like that which the God 
of nature makes in the vine, called the pure 
juice of the grape. Deut. xxxii, 14. 

The duty of total abstinence from all intox- 
icants is founded, not on the law of absolute 
morality, but on the requirements of prudential 
morality. This inhibits acts not in themselves 
sinful, but becoming sinful when habitually 
practiced by ourselves, or by others following 
our example. Rom. xiv, 21 ; 1 Cor. viii, 9-13 ; 

x, 31-33. 

The use of tobacco and opium, as a mode of 
self-indulgence, is condemned by all the Script- 
ures which require physical as well as spiritual 
sanctification or purity, and that we should eat 

How is the use of wine defended by some? How is this 
refuted ? What of other intoxicants? 



Morals of Christianity. 165 

and drink to the glory of God. Rom. xii, 1, 2 ; 
1 Cor. x, 3 1 ; 2 Cor. vii, 1 ; Eph. v, 4 ; James 
i, 21. 

The duty of self-control requires the sup- 
pression of inordinate ambition or lust for 
honor or power ; also the extinction of covet- 
ousness, or the desire to amass wealth from self- 
ish motives. Exod. xx, 17 ; Josh, vii, 21 ; Luke 
xii, 15 ; Col. iii, 5. 

This duty also requires the perfect mastery 
of our passions and tempers as derogatory to 
spiritual excellence. Eph. iv, 3 1 ; Col. iii, 8 ; 
James iii, 14 ; 2 Peter i, 6. 

4. Self-Culture. This embraces the prop- 
er care and exercise of the body, as the abode of 
the soul ; and by proper attention to diet, dress, 
cleanliness, and sleep, and to the education of 
the intellectual faculties, thus enlarging our 
capacities for usefulness and enjoyment. Our 
moral nature or conscience must be developed, 
both in its discriminating and impelling power, 
by right doing, and by the study and imitation 
of the best examples ; while our spiritual nature 
is to be developed and purified by the abiding 
of the Holy Spirit within us. 1 Thess. v, 23 ; 
Heb. v, 14. 

What further is required by the duty of self-control ? What 
is said of self-culture as a duty ? 



PAET IV. 

INSTITUTIONS OF CHRISTIANITY. 



I. MARRIAGE. 



WHEN God had made man he said, "it is 
not good that he should be alone," and, 
accordingly, he made a "help meet" for him ; that 
is, man's counterpart, one exactly adapted to him 
both in body and mind ; not a separate being, but 
made out of a part of man himself '; so that, when 
presented to him, he saw the person to be a 
secojtd self, having the same nature, the same 
physical powers, mental faculties, and inaliena- 
ble rights. Gen. ii, 7, 18, 21-24. Adam accord- 
ingly called his counterpart woman, she dif- 
fering from man in sex only, not in nature or 
quality. Both bear in common the name Adam, 
or man. Gen. i, 26, 27 ; v, 2. 

We find in this arrangement the cause and 
origin of marriage: 1. God pronounced the 
state of celibacy not a good one. Gen. ii, 18. 

Is marriage a divine institution ? What was its cause and 
origin ? 



1 68 Theological Compend Improved. 

2. He made the woman out of the man, that man 
might ever consider and treat her as a part of 
himself Gen. ii, 23,24; Eph. v, 28, 29, 33. 

3. Marriage is therefore pronounced a good 
thing, Prov. xviii, 22 ; and honorable in all. 
Heb. xiii, 4. 

To teach and practice otherwise is to give 
heed to seducing spirits, and the doctrine of 
devils. 1 Tim. iv, 1-3. There may be, with 
some, good reasons for abstaining from mar- 
riage ; these are exceptions to the general rule. 
Matt, xix, 10-12 ; 1 Cor. vii, 2, 7-9, 28. 

God has not prohibited the intermarriage 
of any of the human family on account of 
race, rank, or complexion ; but, on the con- 
trary, he has signally denounced all preju- 
dice against the practice. Num. xii ; Deut. 
xxiv, 9. Christianity places all on a level. 
Col. iii, 11. 

The prohibition of the intermarriage of very 
near kindred in Lev. xviii, 6-18, grounded as it 
is on universal and permanent principles, was 
not repealed by Christ. All that is moral in the 

Is marriage therefore good and honorable ? What is said 
of those who teach and practice otherwise ? Are there any 
exceptions to the general rule ? Is intermarriage, on account 
of race, etc., divinely prohibited ? Is the intermarriage of near 
kindred forbidden ? 



Institutions of Christianity. 169 

Levitical law is still in force. Luke xvi, 17. 
This prohibition is somewhat moral. 

Marriage is limited to one man and one wom- 
an, that is, at the same time, Matt, xix, 5 ; Eph. 
v, 31 ; 1 Tim. iii, 2, 12 ; and polygamy, of 
course, is strictly forbidden. Deut. xvii, 1 7 ; 
1 Kings xi, 1-4 ; as is divorce, except for one 
cause only, Matt, v, 32 ; xix, 6-9 ; Rom. vii, 
2, 3 ; yet separation without re-marriage, in 
certain extreme cases, is allowed. 1 Cor. vii, 
10-17 ; Prov. xxi, 19 ; Amos iii, 3. 

II. THE SABBATH. 

By this is meant, 

1. The day appointed of God, at the close of 
creation, to be observed by man as a day of 
rest from all secular employment, because that 
in it God himself had rested from his work. Gen. 
ii, 1-3. Not that God's rest was necessitated 
by fatigue, Isa. xl, 28 ; but he rested, that is, 
ceased to work, on the seventh day as an ex- 
ample to man ; hence assigned it as a reason 
why men should rest on that day. Exod. xxii ; 
xxxi, 1 7. God's blessing and sanctifying the day, 
meant that he separated it from a common to a 
religious use, to be a perpetual memorial or sign 

What is said of polygamy ? Of divorce ? Of separation ? 
Is the Sabbath a divine institution ? When appointed ? For 
what reason ? What is meant by God's sanctifying it ? 
22 



170 Theological Compend Improved. 

that all who thus observed it would show them- 
selves to be the worshipers of that God who made 
the world in six days and rested on the seventh. 
Exod. xx, 8, n ; xxxi, 16, 17; Isa. lvi, 6, 7. 

2. The Sabbath is indispensable to man, be- 
ing promotive of his highest good, physically, 
intellectually, socially, spiritually, and eternally. 
Hence its observance is connected with the best 
of promises, and its violation with the severest 
penalties. Exod. xxiii, 12 ; xxxi, 12-18 ; Neh. 
xiii, 15-22; Isa. lvi, 2-7; lviii, 13, 14; Jer. 
xvii, 21-27; Ezek. xx, 12, 13 ; xxii, 26-31. Its 
sanctity was very distinctly marked in the 
gathering of the manna. Exod. xvi, 22-30. 

3. The original law of the Sabbath was re- 
newed and made a prominent part of the moral 
law, or ten commandments, given through 
Moses at Sinai. Exod. xx, 8-1 1. 

4. This seventh-day Sabbath was strictly 
observed by Christ and his apostles previous to 
his crucifixion. Mark, vi, 2 ; Luke iv, 16, 31 ; 
xiii, 10 ; Acts i, 12-14 ; xiii, 14, 42, 44 ; xvii, 2 ; 
xviii, 4. 

Is-the observance of the Sabbath promotive of man's high- 
est good ? "What are some of the promises and penalties con- 
nected with its observance ? Where was this law renewed 
and written? Was the original Sabbath ever observed by 
Christ and his apostles ? 



Institutions of Christianity. 171 

5. Jesus, after his resurrection, changed the 
Sabbath, from the seventh to the first day of the 
week ; thus showing his authority as Lord 
even of the Sabbath, Matt, xii, 8 ; not to 
abrogate or break it, but to preside over and 
modify, or give new form to it, so as to have it 
commemorate his resurrection, when he ceased 
from his redeeming work as God did from his 
creation work. Heb. iv, 10. 

When Jesus gave instructions for this change 
we are not told, but very likely during the time 
when he spake to his apostles of the things per- 
taining to his kingdom. Acts i, 3. This is prob- 
ably one of the many unrecorded things which 
Jesus did. John xx, 30 ; xxi, 25. 

6. That the Sabbath was actually changed 
from the seventh to the first day of the week 
appears from the example of the apostles, who, 
after the resurrection of Christ, celebrated the 
first day as a Sabbath. John xx, 19, 26 ; Acts 
xx, 7 ; 1 Cor. xvi, 2. Hence this is called The 
Lord's day. Rev. i, 10. 

On this day Jesus appeared to his apostles a 
week from his resurrection. 

The Holy Spirit was given on this day at the 
Feast of Pentecost. The Lord's Supper was 

Where and why did he change the Sabbath from the 
seventh to the first day of the week ? What other evidences ? 



172 Theological Compend Improved. 

celebrated on this day. 1 Cor. xi, 20; xvi, 1, 2 ; 
Acts xx, 6-1 1. 

In Col. ii, 16, 17, Paul plainly declares that 
the disciples of Jesus are not under obligation 
to observe the seventh day, or Jewish Sabbath. 
Yet this did not release them from keeping a 
Sabbath, since this is a divine institution given 
to the human race in the persons of Adam 
and Eve. The Lord's day is the only holy day 
of the early Christian Church. 

7. We are nowhere told what time of the day 
the Sabbath shall commence, for the obvious 
reason that the same day does not commence at 
the same time in all parts of the earth. Under 
such circumstances it is safe and expedient for 
us to conform our reckoning of the days to that 
which prevails in the country where we live. 
Rom. xiv, 5, 6. 

8. All works of mercy and necessity, such as 
administering to the relief of the suffering of 
man or beast, when such works cannot be prop- 
erly deferred, are consistent with the right ob- 
servance of the Sabbath. Mark ii, 23-27 ; 

Was the Jewish Sabbath ever after observed by the Chris- 
tian Church as the Sabbath? What other evidence of the 
Jewish Sabbath being kept as holy time ? Is the exact time 
of day for the Sabbath to commence anywhere required? 
What is said respecting works of mercy on the Sabbath ? 



Institutiotis of Christianity. 173 

iii, 2-5; Luke xiii, 10-17; John v, 16-20 ; 
vii, 22, 23. 

The Sabbath, as a day of rest and holy service, 
is a type of heaven, into which none but the 
truly faithful and holy can enter. Heb. iv, 1-11 ; 
xii, 14; Rev. xiv, 13 ; xxii, 14, 15. 

It is the duty of the civil power to protect 
Christians against disturbance in their Sabbath 
worship. But the power is intruding into the 
divine prerogative when it assumes the right to 
compel ihe subject to worship God, or to re- 
frain from those pursuits which do not disturb 
others. The keeping of the Sabbath is emi- 
nently a moral duty, and hence it must be a 
voluntary service rendered under the pressure 
of moral suasives only. 

As the Sabbath is of vast utility in pre- 
serving the knowledge and worship of God, and 
thereby promoting the temporal and spiritual 
welfare, the present and future happiness of 
mankind, it is our duty to make every exertion 
to prevent its violation, by inculcating those 
moral principles which underlie its acceptable 
observance. 

At the same time we should avoid ah un- 

What is said of the civil power ? Of what is the Sabbath 
a type ? What is our duty in view of its utility ? What to 
those who regard less its sacredness ? Why ? 



174 Theological Compend Improved. 

charitable condemnation of those who have been 
educated in Christian countries where Puritanic 
strictness in regard to the Sabbath does not 
prevail. On no other moral question is there 
ground for so much forbearance and exercise of 
charitable judgment. 

III. THE CHURCH. 

The Church of God, in its distinctive char- 
acter, is to be regarded as general or particu- 
lar, visible or invisible, militant or triumphant. 

The general Church denotes the entire body 
of Christian believers in every period of time, 
on earth and in heaven. Eph. iii, 15. 

By a particular Church is meant an assembly 
of Christians of any particular denomination, 
united together for the worship of God, in ac- 
cordance with their distinct views. 1 Cor. xii, 
12, 25, 27. 

By the visible Church is intended all those 
who have openly and freely professed Chris- 
tianity, and have entered into covenant with 
God and his people accordingly. 1 Cor. i, 2 ; 
xvi, 1-19. 

By the invisible Church is understood all 

How is the Church of God to be regarded ? What is the 
general Church ? What is a particular Church ? The visible ? 
Invisible ? 



Institutions of Christianity. 175 

those who are known of Christ as belonging to 
him, whether they have joined the visible 
Church or not. 2 Tim. ii, 19. 

The people of God on earth are called the 
Church militant, and those in heaven the 
Church triumphant. Eph. iii, 15 ; Heb. xii, 
22-24. 

The true Church, both on earth and in 
heaven, is composed only of true Christians, 
those who are fully conformed to Christ. Eph. 
iv, 12, 13 ; v, 26, 27; Heb. xii, 22-24; * John 
iii, 2, 3 ; Rev. xix, 7, 8. 

Those connected with the militant Church, who 
are merely nominal Christians, will be excluded 
from the Church triumphant. Matt, xiii, 36-43, 
47-50 ; xxii, 1-14. 

The design of the Church is the promotion 
of the Christian religion in all the world, through 
the holy example of believers and preaching of 
the Gospel. 

The foundation and head of the Church is 
Christ. Matt, xvi, 18 ; 1 Cor. iii, 11 ; Eph. i, 22 ; 
ii, 20-22 ; v, 23, 24. His apostles were foun- 
dations in a secondary sense, Rev. xxi, 14 ; as 

What of the Church militant ? Triumphant ? What are the 
qualifications for the true Church on earth and in heaven ? Of 
what design is this institution on earth ? Who is the foundation 
of the Church ? In what sense are apostles and others such ? 



ij6 Theological Compend Improved. 

are all the prophets ; that is, every class of 
Christian teachers. Eph. ii, 20 ; iv, 11. These 
constitute the true Church, which is the pillar 
and ground of the truth, I Tim. iii, 1 5 ; that is, 
the appointed means of upholding and propa- 
gating Christian truth throughout the world. 
Matt, xxviii, 19, 20 ; v, 13-16 ; 1 Cor. iii, 9, 10 ; 
Eph. iv, 11-16; Rom. x, 14-17; Rev. xxii, 17. 

IV. THE SACRAMENTS. 
1. BAPTISM. 

By this is meant the application of water 
to a person as a sacrament or religious cere- 
mony. A kind of baptism or ablution was 
practiced among the Jews as a symbol of puri- 
fication. 2 Kings v, 10-14. This was especially 
required of those who were inducted into the 
priestly office. Exod. xxix, 4; Lev. viii, 5, 6; 
Num. viii, 5-7. 

It was in conformity to this law that Jesus 
was baptized, Matt, iii, 13-15 ; hence not till 
he was thirty years of age. Compare Num. iv, 
3, 47; Luke iii, 21, 23. 

John's baptism by water was introductory to 
the higher baptism of the Spirit, instituted by 
Christ. Matt, iii, 11 ; Acts i, 5 ; xix, 3-5. He 

What is baptism ? What is said of Jewish baptisms ? Of 
the baptism of Christ ? John's baptism ? 



Institutions of Christianity. 177 

was called the Baptist, or baptizer, because spe- 
cially sent for this purpose. John i, 33. 

Christ, very early in his ministry, baptized by 
water through his apostles, John iii, 22, 26 ; 
iv, 1, 2 ; and just before his ascension, com- 
manded them to make disciples in all nations, 
baptizing them in the name of the Holy Trin- 
ity. Matt, xxviii, 19, 20. 

Thenceforth the practice ever prevailed as a 
rite or ceremony of initiation into the visible 
Church of Christ. Acts ii, 38, 41 ; viii, 36-38 ; 
x, 47, 48 ; 1 Cor. xii, 13. 

It is the duty, therefore, of all who have true 
faith in Christ to unite with his visible Church, 
and, by so doing, make that "confession before 
men " on which Christ, the head of the Church, 
has laid so much stress. Matt, x, 32, 33. 

Moreover, by attending to this duty we are 
enabled to share in the outward ordinances of 
the Gospel which Christ has commanded his 
disciples to receive, and are accelerating the ful- 
fillment of those promises which relate to the 
final destination of the Church. Isa. ii, 1-4 ; 
Matt, xvi, 18 ; Psa. ii, 8, etc. 

By entering the Church through baptism we 

Did Christ personally baptize by water ? Did he authorize his 
ministers to do it ? Did it ever after prevail as a rite of ini- 
tiation into the Church ? Of what is it the sign or symbol ? 
23 



178 Theological Compend Improved. 

are contributing to make Christianity a visible 
institution on earth, as it was designed to be by 
its Divine Founder. Matt, v, 14-16; xviii, 17; 
Acts ii, 41-47; Phil, ii, 15, 16. 

As to the subjects of baptism, infants and all 
believing adults who have not been baptized 
before are considered proper candidates. 

That adults must believe in order to baptism 
is evident from the fact that the Scriptures re- 
quire faith in such, and that such as did believe 
were baptized. Psa. 1, 16 ; Acts ii, 41 ; viii, 
12, 37; xvi, 31-33. 

When the Scriptures speak of faith as neces- 
sary to baptism, or salvation, they refer solely 
to adults, or those who are capable of believing. 
Mark xvi, 16. 

That the requirement of faith cannot refer to 
infants is evident from the fac£ that a want of 
true faith, which disqualifies for baptism, ex- 
cludes also from salvation. Mark xvi, 16 ; John 
iii, 18, 36. 

That infants are proper subjects of baptism is 
evident, because, — 

1. The Christian Church is a continuation of 
the Jewish Church, and the covenant remains 

Who are the subjects of baptism ? Why must adults be- 
lieve in order to baptism ? Does this faith refer solely to 
adults ? Why ? How is infant baptism proved as scriptural ? 



Institutions of Christianity. 179 

the same, though the seal, or token of it, is 
changed, Heb. viii, 6-13. 

2. The token of the covenant in the former 
Church was circumcision. This was, by Divine 
command, administered to infants, and thereby 
they were constituted members of the Church. 
Gen. xvii, 9-14. 

3. Baptism is now substituted for circumcis- 
ion ; and as the right of infants to Church mem- 
bership was never taken away, it is argued 
that they should still receive the token of the 
covenant. Col. ii, 10-12. If the children of be- 
lieving Jews had been excluded from the new 
covenant, so great a curtailment of rights would 
have awakened discussion ; but though matters 
of minor importance were discussed, this great 
question never arose, Acts xxi, 20 ; hence the 
inference that children were not excluded from 
the new covenant. 

4. That infants are to be received into the 
Church, and as such baptized, is also inferred 
from the following Scriptures : Isa. xliv, 3 ; lix, 
21 ; Joel ii, 28 ; Matt, xviii, 1-4; xix, 13, 14; 
Acts ii, 38, 39 ; 1 Cor. vii, 14. 

5. The practice of the Apostles is further 
proof, as appears from the record of their bap- 
tisms — not less than four households or families 

First proof? Second? Third? Fourth? Fifth? 



180 Theological Compend Improved. 

are recorded as baptized : that of Cornelius, of 
Lydia, of the Jailer, and of Stephanas. When 
we consider that old people are not easily- 
converted, there is a strong probability that 
those we have enumerated were comparatively 
young, and that there were infants in their 
families. Acts xvi, 15-33 > I Cor. i, 16. 

6. All ancient writers of distinction refer to 
its practice by the apostles ; nor was it denied 
or controverted by any till the twelfth century 
after Christ, when the sect called Waldenses 
denied the rite to infants, on the belief that all 
such were damned — a doctrine not of Christ 
surely, Luke xviii, 15-17, but of devils, 1 Tim. 
iv, 1 ; 2 Pet. ii, 1. 

7. Only one hundred and fifty years after the 
death of St. John, a council of sixty-six bishops 
unanimously decided that " the baptism of in- 
fants was not to be delayed to the eighth day 
after the birth, as circumcision had been, but 
might be given them at any time before." The 
question they decided was, not whether infants 
should be baptized, but whether they should be 
baptized before they were eight days old. 

8. It is true there is no positive command 
for infant baptism, nor is there any against it, 
as there should have been if Christ intended to 

Sixth proof ? Seventh? Eighth? 



Institutions of Christianity. 181 

abridge the rights of Jewish parents under the 
Abrahamic covenant. Nor is there any for 
keeping holy the first day of the week, or for 
family devotion, or for women to receive the 
Lord's Supper. The reasons are obvious ; there 
was no controversy in either case that called 
for it. 

9. All who thus dedicate their children to God, 
either in circumcision or in baptism, are sup- 
posed to take upon them the requisite obliga- 
tion of training them to the service of God, by 
teaching them in all the doctrines and duties of 
the true religion. Deut. vi, 7 ; Gen. xviii, 19; 
Eph. vi, 1, 4. 

The mode of baptism is nowhere in Scripture 
particularly specified. The command is to bap- 
tize, without designating the mode. The mode, 
therefore, is not essential, or, if it be essential, 
it would seem that pouring or sprinkling is the 
proper mode, since water baptism is the symbol 
of spiritual baptism, which is uniformly ex- 
pressed by the terms sprinkling or pouring. 
Isa. xliv, 3 ; Ezek. xxxvi, 25 ; Joel ii, 28 ; Acts 
ii, 18, 33 ; 1 Cor. x, 1, 2 ; Titus iii, 5, 6 ; Heb. 
x, 22 ; xii, 24. 

What is expected of those who thus dedicate their children ? 
Is any particular mode of baptism enjoined ? What mode 
seems most proper ? 



1 82 Theological Compend Improved. 

The mode of immersion is unfavorable to 
universal practice, while the other modes can 
be performed in any place, at any time or 
season of the year, and to any person : in the 
desert waste, or in the city full ; by the side of 
Jordan, at the house of Cornelius, in Philippi's 
prison, by the penitent's cross, or on the bed of 
sickness and death. Besides, baptism by affu- 
sion or sprinkling may always take place with 
decency, modesty, and safety, which is not true 
of immersion, as thousands could testify. 

It is said (Matt, hi, 6) that John baptized 
" in Jordan ; " but the Greek word here rendered 
in is often and more properly rendered at and 
by, especially when used in connection with 
a river, as here. I Kings xvii, 3, 5 ; 2 Kings 
ii, 6, 7 ; xxiii, 6. The words therefore indicate, 
not the mode, but the place only of baptizing, 
namely, one of the banks of Jordan, of which 
there were several. Joshua hi, 15; iv, 18; 
I Chron. xii, 15. 

The phrases " went down into," and " came 
up out of, the water," (Acts viii, 38, 39,) are no 
proof of immersion, for the expressions apply 
alike to the eunuch and Philip, the baptized 

Why should immersion not be practiced ? What is said 
respecting John's baptizing in Jordan ? Of the baptism of 
the eunuch ? 



Institutions of Christianity. 183 

and the baptizer. So also in the case of Christ's 
baptism. Matt, iii, 16. 

The phrase " buried with Christ by baptism " 
is figurative, as are the expressions "planted" 
and "crucified" with him, all denoting simply the 
completeness of the believer's spiritual union 
with Christ, in which he is made a partaker of 
the benefit of his suffering, death, and resurrec- 
tion. Romans vi, 3-8 ; Phil, iii, 10, 11 ; Col. 
ii, 12. 

2. THE LORD'S SUPPER 

Is that holy ordinance in which the sufferings 
and death of Christ are commemorated ; insti- 
tuted by Christ himself on that memorable 
night in which he was betrayed. 1 Cor. xi, 23, 
etc. 

The elements used in this institution are 
bread and wine, which are designed to repre- 
sent the broken body and shed blood of Jesus 
Christ in behalf of sinful man. 1 Cor. xi, 23, etc. 

The special design of this institution is, to 
preserve a grateful and affectionate remem- 
brance of the blessed Saviour. It is a memo- 
rial of his death, and it expresses the guilt and 

What is meant by being buried with Christ by baptism ? 
What is the Lord's Supper? When was it instituted? 
What are the proper elements ? What do they represent ? 
What is th~ special design of this sacrament ? 



1 84 Theological Compend Improved. 

wretchedness of man, and the grace of God in 
his salvation. 

The obligations to observe this institution 
are gratitude, personal benefit, the honor and 
command of Christ, and the practice of the 
apostles and primitive Christians. Psa. cxvi, 
12, 13 ; Matt, x, 32, 33 ; Luke xxii, 19. 

This sacrament should be administered by 
regularly constituted ministers of the Gospel, 
who are to perform it in their official capacity. 

This ordinance is designed only for visible 
Christians in regular Church standing, of what- 
ever denomination. 

That we may worthily partake of this sup- 
per, it is proper there should be suitable medi- 
tations, not only before, but at and after par- 
taking of it. 1 Cor. v, 7, 8 ; x, 21 ; xi, 28 ; 
2 Cor. xiii, 5. 

To partake of this supper " unworthily " is to 
do it as the Corinthians did, without making 
any distinction between that and their ordinary 
meals ; and more especially by an excessive in- 
temperate use of the elements. 1 Cor. xi, 20-22, 
27-30. 

What are the obligations to observe the sacrament of the 
Lord's Supper ? By whom is it to be administered ? For 
what is it designed ? What is meant by partaking un- 
worthily ? 



Institutions of Christianity. 185 

The fact that the Corinthians were drunken 
on these occasions, shows that the wine they 
used was intoxicating ; and not that such wine 
was commonly used, or considered suitable to 
a proper observance of this sacrament. Their 
being rebuked rather implies that theirs was an 
exception to the general practice, they not hav- 
ing been fully converted from their former 
drunken revels and other heathen practices. 
1 Cor. viii, 7 ; v, 1, 7, 8. 

The wine used at the supper by Christ he 
calls the fruit of the vine, Matt, xxvi, 29 ; evi- 
dently referring to what is called the pure blood 
of the grape. Deut. xxxii, 14. The idea that he 
used fermented or intoxicating wine is incon- 
sistent with the prohibition of leavened or fer- 
mented bread at the sacrament. Compare Matt, 
xxvi, 17, with Exod. xii, 18-20. See Art on 
Wine, pp. 163, 164. 

The time of the day for celebrating this or- 
dinance is not material, and the posture of 
the body in receiving it is, of itself, indifferent. 
The Scriptures lay no stress on these points. 
Our choice and convenience must determine. 

Why were the Corinthians made drunk ? Does not this 
prove that intoxicating wine should not be used ? What of 
the wine used by Christ ? What time of day, and in what 
posture, should we receive it ? 
24 



1 86 Theological Compend Improved. 

The doctrine of transubstantiation, or that 
the bread and wine are literally converted into 
the body and blood of Christ, is one of the gross 
absurdities of the Romish Church, since the 
bread is called bread after as well as before con- 
secration, i Cor. xi, 27, 28. 

It supposes that Christ partook of his own 
body and blood, and that the identical human 
body of the crucified is present on all sacra- 
mental occasions. 

The doctrine of consubstantiation, or the act- 
ual, substantial presence of the body of Christ 
with the bread and wine, so that the communicant 
partakes of that body and is benefited by the 
material elements, is an error and delusion, de- 
structive of spirituality. 

The doctrine of the ritualists, that Jesus 
Christ's spiritual presence so pervades the 
bread and the wine as to impart to them a sav- 
ing efficacy and to render them worthy of wor- 
ship, is an abominable perversion of the simple 
symbolism of the holy eucharist designed to be 
an impressive memorial of the broken body 
and shed blood of the adorable Saviour. 

What is said of transubstantiation ? What is said of con- 
substantiation ? What of the doctrine of the ritualists ? 



Institutions of Christianity. 187 



V. CHURCH ORDER. 

By the government and discipline of the 
Church are meant the form and order by which 
its spiritual concerns are managed. 

The exact form of ecclesiastical government 
and discipline, in all particulars and for all oc- 
casions, is to be determined by Christians from 
the general rules and principles established in 
the word of God, and from considerations of 
expediency. 

Any particular form of ecclesiastical govern- 
ment, agreed on by the governors of the 
Church, consonant to the general rules of 
Scripture, may be considered as scriptural. 

Hence, though one form of government be 
agreeable to the word, it does not follow that 
another is not, or, because one is lawful, another 
is unlawful. 

In all cases that form of government is to be 
settled which is best calculated to promote the 
welfare of the Church in its present state. 

What are meant by the government and discipline of the 
Church? How are we to determine the exact form of eccle- 
siastical government and discipline ? What of any particular 
form ? If one form is lawful, does it follow that all others are 
unlawful ? What form of government is to be settled in all 
cases ? 



1 88 Theological Compend Improved. 

The proper officers of the Church are called 
in the Scriptures by different names, probably 
for the purpose of representing the various and 
important duties of their office. 

They are called bishops or elders, from the 
oversight they are to take, and from the grave 
and prudent example they are to set ; pastors, 
from the spiritual food they are to administer ; 
ministers, from the service they are to render ; 
watchmen, from the vigilance they are to exer- 
cise ; teachers, from the instructions they are to 
give ; embassadors, from the treaty of reconcil- 
iation and peace they are sent to effect. I Tim. 
iii, i ; Acts xx, 28 ; Jer. iii, 15 ; 1 Cor. iv, 1 ; 
Ezek. iii, 1 7 ; 1 Peter v, 1 ; Eph. iv, 1 1 ; 2 Cor. 
v, 20. 

Paul recognizes but two orders in the Chris- 
tian ministry after the apostles : that of Deacon, 
and that of Elder or Bishop. 1 Tim. iii, 1-13 ; 
Titus i, 5-7; Phil, i, 1. 

These officers are to be invested with their 
office by ordination, or by prayer and imposi- 
tion of hands from regular ministers of the 
Gospel. 1 Tim. iv, 14 ; Acts xiii, 2, 3. 

The officers of the Church can, from among 

What are the officers of the Church called ? Why so ? 
Define the different terms ? How are these officers to be in- 
vested ? 



Institutions of Christianity. 189 

themselves, constitute an officer, who, as an 
officer, shall be superior to any of those by whom 
he was constituted. 

The officers of the Church are entitled to a 
maintenance from the people who share in 
their labors. This should not be viewed as a 
matter of alms and free gift, but as a debt justly 
and honorably due. Matt, x, 9, 10; 1 Cor. ix, 
7, 11, 14; 1 Tim. v, 18 ; Gal. vi, 6. 

The power of executing the temporal econ- 
omy of the Church belongs either to the 
Church as a body, or to those whom the 
Church shall delegate for that purpose. Acts 
vi, 2-6. 

The proper discipline of the Church is to be 
gathered from those passages of Scripture re- 
lating to this subject which are found scattered 
throughout the sacred volume. 

Every particular Church should collect, ar- 
range, and explain these texts in written form, 
for the purpose of informing its members, and 
also that there may be uniformity in adminis- 
tration. 

Can these officers create yet others ? Are they entitled to 
maintenance? How should this be viewed? Who should 
attend to the temporal economy of the Church? Whence 
should the proper discipline of the Church be gathered? 
What is the duty of each particular Church ? Why ? 



190 Theological Compend Improved. 

The design of Church discipline is, the re- 
claiming of offenders, delivering the Church 
from reproach, and inspiring all with the fear 
of offense. 

Every Church should judge of the qualifica- 
tions of those who offer themselves for mem- 
bership, and should admit or reject, as they 
may think proper. Matt, xvi, 19. 

All persons, before admittance to the Church, 
should be examined in respect to their doctri- 
nal views and religious experience. And none 
should be admitted but such as are found evan- 
gelical in both respects. Nevertheless, genuine 
believers in Christ holding erroneous opinions 
not manifestly detrimental to the spiritual life 
should not be denied membership in the 
Church. The rule should be : " In non-essen- 
tials, liberty ; in essentials, unity ; and in all 
things, charity." 

The duty of Church members toward each 
other is, to watch over one another for good ; 
and, when occasion requires, to reprove, re- 
buke, and admonish. 1 Timothy v, 20 ; Gala- 
tians vi, 1. 

What is the design of Church discipline? Who should 
judge of qualifications for Church membership ? Should all 
candidates be examined before the Church? In what ? What 
is the dutv of Church members toward each other ? 



Institutions of Christianity. 19 1 

Church members are subject to discipline and 
excommunication for immoralities and heresy in 
doctrine. 1 Cor. v, 1 1 ; Titus iii, 10. 

Our Saviour has given a particular rule of 
proceeding in Church discipline, which should 
be strictly observed in all cases. Matt, xviii, 

15-17. 

Offenders in the Church, upon suitable con- 
fession and reformation, should be restored to 
the fellowship of the Church. Matt, xviii, 21, 
22 ; Luke xvii, 3, 4; 2 Cor. ii, 6-8. 

Excommunication consists in cutting off 
a member from all Church rights and priv- 
ileges. This should be viewed as a very 
solemn act, both by the Church which per- 
forms it, and by the individual expelled. It 
should never be done without much delibera- 
tion and prayer. 

As communion is with the Church as a 
body, and not with individuals, no person can 
be justified in absenting himself from com- 
munion because of existing offenses between 
himself and another Church member. 

For what are Church members subject to discipline? What 
particular rule has Christ given ? Should this be observed ? 
How are offenders to be restored ? What is excommunication ? 
How should this be viewed ? Should offended members ab- 
stain from the communion ? To what is this analogous. 



192 Theological Compend Improved. 

In all decisions of the Church, though una- 
nimity is very desirable, yet the majority should 
govern, and the minority dissent with love, 
meekness, and a disposition to acquiesce. Such 
a course is Christian, and has a tendency to 
prevent many evils. Acts xv, 1— 31. 

WOMAN'S SPHERE IN THE CHURCH. 

This is not limited to the duties of the family 
or household, since she is often by nature and 
grace pre-eminently adapted for a wider serv- 
ice. Hence women were employed as prophets, 
that is, in the sense of public religious teachers, 
including the higher ministerial duties, as ap- 
pears from the rank next after apostles. 1 Cor. 
xii, 28 ; Eph. iv, 11. Compare Acts ii, 17, 18 ; 
xxi, 9 ; Rom. xvi, 1, 2. So in the Old Testa- 
ment. Exod. xv, 20 ; Judg. iv, 4 ; 2 Kings 
xxii, 14 ; Num. xi, 29. Compare also Psa. 
lxviii, 11, where the true rendering is, of the 
women preachers there was a great host ; 
which accords with the wish of Moses, Num. 
xi, 29, and of Paul, 1 Cor. xiv, 5. 

Some have understood Paul as prohibiting 

Who should govern in the decisions of the Church ? What 
is the duty of the minority? What benefit will result? 
What is said of woman's sphere ? Of their serving as proph- 
ets or teachers ? Did Paul condemn the practice ? 



Institutions of Christianity. 193 

women teaching. 1 Cor. xiv, 34, 35 ; 1 Tim. 
ii, 1 1, 12. But he evidently refers to such only 
as prayed and prophesied unvailed, as appears 
I Cor. xi, 5-13. Paul in this had respect simply 
to the usage of society, as was his custom in 
matters of indifference. 1 Cor. ix, 19-23. To 
say that his prohibition applies alike to all 
times and conditions of society, is to say that 
the prudential regulations of a degraded hea- 
then people, eighteen hundred years ago, are 
universally binding, and that Christianity in 
this respect has wrought no change in the 
world it came to reform. Paul surely had 
a different estimate of woman service. Rom, 
xvi, 1-7, 12-15. His first public discourse 
in Europe was at a meeting of women, and 
his first convert and host was a woman. Acts 
xvi, 9-15. 

There is indisputable scriptural and histori- 
cal proof that subordinate official position was 
accorded to women in the apostolic Church :— 

1. The correct translation of Rom. xvi, 1, 2, 
shows that Phebe was a deacon of the Church 
and a patron of many — the original of patron 
being radically the same as is rendered, he that 

What is said of his estimate of women ? Was official posi- 
tion accorded to her ? What is said of Phebe ? What expo- 
sition of Rom. xvi, 1, 2 ? 
25 



194 Theological Compend Improved. 

rulethy in chap, xii, 8. Deacons not only min- 
ister to the sick and needy, but from Phil, i, I, 
and i Tim. iii, 2, 8, we infer that they preached 
and discharged other spiritual functions subor- 
dinate to the elders or bishops, who correspond 
to the pastors of modern times. 

2. The rules of conduct laid down for women 
in 1 Tim. iii, 11, and Titus ii, 3, have been re- 
ferred to the deaconesses by a series of eminent 
commentators from Chrysostom to Alford. 

3. Dr. Schaff and other scholars interpret the 
words, " let not a widow be taken into the num- 
ber," 1 Tim. v, 9 : let not a widow be elected and 
ordained under threescore years old. 

4. From Titus ii, 3, 4, we learn that women 
were employed as teachers in the direct person- 
al application of Christian truth. 

5. Pliny, a few years later, speaks of the order 
of deaconesses as exercising, in relation to their 
own sex, functions analogous to those of the 
deacons. 

The history of the early Christian Church 
confirms this statement, and adds, also, that 
women baptized. 

Signal honors are recorded of woman's devo- 
tion to Christ and his cause. Matt, xxvi, 6-13 ; 

What exposition of I Tim. iii, 11 ; v, 9? Of Titus ii, 3? 
What is said of the history of the early Church ? 



Institutions of Christianity. 195 

Mark xii, 41-44; Luke x, 38-42. She was 
first to preach the actual advent of the prom- 
ised Messiah, both to the Jews and to the Sa- 
maritans. Luke ii, 36-38 ; John iv, 28, etc. ; 
and first to preach the risen Saviour to his 
doubting apostles. Matt, xxviii, 7-9, 17. 

" Not she, with traitorous kiss, her Saviour stung ; 

Luke xxii, 47, 48. 
Not she denied him with unholy tongue ; 

Matt, xxvi, 69-75. 
She, while apostles shrank, could danger brave : 

Matt, xxvi, 56. 
Last at the cross, and earliest at his grave." 

Matt, xxvii, 55, 56 ; xxviii, I. 



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